The work presented here is variously known as The
Catechism of the Council of Trent, the Roman Catechism, or the Catechism of Pius V.
This electronic version was produced using a scanner. It was
spell-checked, but that’s all.
The first editions of the Catechism were printed without headings of
any kind, and with hardly any break in the text beyond an occasional paragraph. This
arrangement, however, appeared unsatisfactory to Pius V who therefore ordered that in
subsequent editions the book should be divided into parts, chapters, and paragraphs. The
divisions and headings in this text of the Catechism form no part of the original work and
were supplied by the translators.
This translation used as its basis the Manutian text as reflected in
the Maredsous edition of 1902, the fourth Roman edition of 1907 and the Turin edition of
1914. The purpose in the present version has been to reproduce the sense of the original
as exactly as possible in clear, dignified, modern English.
The translation and preface (minus spell-check list) are by John A.
McHugh, O.P. and Charles J. Callan, O.P. (circa 1923)
Please note that if this file does not end with the words END OF
CATECHISM then you didn’t copy it all down.
TABLE OF CONTENTS
Preface
ORIGIN OF THE ROMAN CATECHISM
AUTHORITY AND EXCELLENCE OF THE ROMAN CATECHISM
CATECHISM OF THE COUNCIL OF TRENT FOR PARISH PRIESTS
INTRODUCTORY
The Necessity Of Religious Instruction
Need of an Authoritative Catholic Catechism
The Nature of this Work
The Ends of Religious Instruction
Knowledge Of Christ
Observance Of The Commandments
Love Of God
The Means Required for Religious Instruction
Instruction Should Be Accommodated To The Capacity Of The Hearer
Zeal
Study Of The Word Of God
Division of this Catechism
How This Work Is To Be Used
PART I : THE CREED
Faith
Necessity Of Faith
Unity Of Faith
The Creed
Division Of The Creed
ARTICLE I : "I BELIEVE IN GOD, THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND
EARTH"
Meaning Of This Article
"I Believe"
Faith Excludes Doubt
Faith Excludes Curiosity
Faith Requires Open Profession
"In God"
Knowledge Of God More Easily Obtained Through Faith Than Through Reason
Knowledge Of God Obtained Through Faith Is Clearer
Knowledge Of God Obtained Through Faith Is More Certain
Knowledge Of God Obtained Through Faith Is More Ample And Exalted
The Unity Of Nature In God
The Trinity Of Persons In God
"The Father"
God Is Called Father Because He Is Creator And Ruler
God Is Called Father Because He Adopts Christians Through Grace
The Name Father Also Discloses The Plurality Of Persons In God
The Doctrine Of The Trinity
Practical Admonitions Concerning The Mystery Of The Trinity
"Almighty"
Meaning Of The Term Almighty"
Why Omnipotence Alone Is Mentioned In The: Creed
Advantages Of Faith In God’s Omnipotence
Not Three Almighties But One Almighty
"Creator"
"Of Heaven and Earth"
Creation Of The World Of Spirits
Formation Of The Universe
Production Of Man
"Of all Things Visible and Invisible"
God Preserves, Rules And Moves All Created Things
Creation Is The Work Of The Three Persons
ARTICLE II : "AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD"
Advantages Of Faith In This Article
Necessity Of Faith In This Article
"Jesus"
"Christ"
"His Only Son"
"Our Lord"
Duties Owed To Christ Our Lord
ARTICLE III : "WHO WAS CONCEIVED BY THE HOLY GHOST, BORN OF THE VIRGIN MARY"
Importance Of This Article
First Part of this Article:
"Who was Conceived,'
"By the Holy Ghost"
In The Incarnation Some Things Were Natural, Others Supernatural
How To Profit By The Mystery Of The Incarnation
Second Part Of This Article: "Born Of The Virgin Mary"
The Nativity Of Christ Transcends The Order Of Nature
Christ Compared to Adam" Mary to Eve
Types and Prophecies of the Conception and Nativity
Lessons which this Article Teaches
Humility And Poverty Of Christ
Elevation And Dignity Of Man
Duty Of Spiritual Nativity
ARTICLE IV : "SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DEAD, AND
BURIED'"
Importance Of This Article
First Part of this Article: '"Suffered Under Pontius Pilate, was Crucified,,
"Suffered,"
"Under Pontius Pilate"
"Was Crucified"
Importance Of The History Of The Passion
Figures And Prophecies Of The Passion And Death Of The Saviour
Second Part Of This Article: "Dead, And Buried"
Christ Really Died
Christ Died Freely
The Thought Of Christ's Death Should Excite Our Love And Gratitude
Christ Was Really Buried
Circumstances Of Christ’s Burial
Useful Considerations on the Passion
The Dignity Of The Sufferer
Reasons Why Christ Suffered
Christ Was Delivered Over To Death By The Father And By Himself
The: Bitterness Of Christ's Passion
Fruits Of Christ's Passion
Christ’s Passion, -- A Satisfaction, A Sacrifice, A Redemption An Example
Admonition
ARTICLE V : "HE DESCENDED INTO HELL, THE THIRD DAY HE ROSE AGAIN FROM THE
DEAD"
Importance Of This Article
First Part of this Article: "He Descended into Hell"
"Hell"
Different Abodes Called Hell"
"He Descended"
Why He Descended into Hell
To Liberate The Just
To Proclaim His Power
Second Part of this Article: "The Third Day He arose again from the Dead"
"He arose Again"
"From the Dead"
"The Third Day"
"According to the Scriptures"
Three Useful Considerations on this Article
Necessity Of The Resurrection
Ends Of The Resurrection
Advantages Of The: Resurrection
Signs Of Spiritual Resurrection
ARTICLE VI : "HE ASCENDED INTO HEAVEN, SITTETH AT THE RIGHT HAND OF GOD THE FATHER
ALMIGHTY"
Importance Of This Article
First Part of this Article: "He Ascended into Heaven"
"Into Heaven"
"He Ascended"
Second Part of this Article: "Sitteth at the Right Hand of God the Father
Almighty"
"At the Right Hand"
"Sitteth"
Reflections on the Ascension:
Its History
Greatness Of This Mystery
Reasons Of The Ascension
Results Of The Ascension
Virtues Promoted By The Ascension.
The Ascension Benefits The Church And The Individual
ARTICLE VII : "FROM THENCE HE SHALL COME TO JUDGE THE LIVING AND THE DEAD"
Meaning Of This Article
"From Thence He Shall Come"
"To Judge the Living and the Dead"
Two Judgments
Reasons For General Judgment
This Truth has Rightly been made an Article of the Creed
Circumstances of the Judgment:
The Judge
Signs Of The General Judgment
The Sentence Of The Just
The Sentence Of The Wicked
Importance of Instruction on this Article
ARTICLE VIII : "I BELIEVE IN THE HOLY GHOST"
Importance Of This Article
"Holy Ghost"
"I Believe in the Holy Ghost"
The Holy Ghost Is Equal To The Father And The Son
The Holy Ghost Is Distinct From The Father And The Son
"The Lord"
"Life-Giver"
"Who Proceedeth from the Father and the Son"
Certain Divine Works are Appropriated to the Holy Ghost
Creation, Government, Life
The Seven Gifts
Justifying Grace
ARTICLE IX : "I BELIEVE IN THE HOLY CATHOLIC CHURCH; THE COMMUNION OF SAINTS"
The Importance Of This Article
First Part Of This Article : "I Believe In The Holy Catholic Church
"Church"
Mysteries Which The Word Church Comprises
Other Names Given The Church In Scripture
The Parts of the Church
The Members Of The Church Militant
Those Who Are Not Members Of The Church
Other Uses of the Word "Church"
The Marks Of The Church
"One'
Unity In Government
Unity In Spirit, Hope And Faith
"Holy"
"Catholic"
Apostolic
Figures of the Church
"I Believe the Holy Catholic Church"
Second Part of this Article: "The Communion of Saints"
Importance Of This Truth
Meaning of "The Communion of Saints"
Communion Of Sacraments
Communion Of Good Works
Those Who Share In This Communion
Communion In Other Blessings
ARTICLE X : "THE FORGIVENESS OF SINS"
Importance Of This Article
The Church Has the Power of Forgiving Sins
Extent of this Power:
All Sins That Precede Baptism
All Sins Committed After Baptism
Limitation of this Power:
It Is Not Limited As To Sins, Persons, Or Time
It Is Limited As To Its Ministers And Exercise
Greatness of this Power
Sin Can Be Forgiven Only By The Power Of God
This Power Communicated To None Before Christ
Sin Remitted Through The Blood Of Christ
The Great Evil From Which Forgiveness Delivers Man
Exhortation:
This Remedy To Be Used
Abuse To Be Guarded Against
ARTICLE XI : "THE RESURRECTION OF THE BODY"
Importance Of This Article
"The Resurrection of the Body"
The Fact of the Resurrection:
Examples And Proofs Derived From Scripture
Analogies From Nature
Arguments Drawn From Reason
All Shall Rise
The Body Shall Rise Substantially the Same
Restoration Of All That Pertains To The Nature And Adornment Of The Body
Restoration Of All That Pertains To The Integrity Of The Body
The Condition of the Risen Body Shall be Different
Immortality
The Qualities Of A Glorified Body
Impassibility
Brightness
Agility
Subtility
Advantages of Deep Meditation on this Article
ARTICLE XII : "LIFE EVERLASTING"
Importance Of This Article
"Life Everlasting"
"Everlasting"
Life
Negative and Positive Elements of Eternal Life
The Negative
The Positive
Essential Happiness
The Light Of Glory
The Beatific Vision
An Illustration Of This Truth
Accessory Happiness
Glory
Honour
Peace
How to Arrive at the Enjoyment of this Happiness
PART II : THE SACRAMENTS
Importance Of Instruction On The Sacraments
The Word "Sacrament"
Definition of a Sacrament
"A Sacrament is a Sign"
Proof From Reason
Proof From Scripture
"Sign of a Sacred Thing" : Kind of Sign Meant Here
Natural Signs
Signs Invented By Man,
Signs Instituted By God
Kind of Sacred Thing Meant Here
Other Sacred Things Signified By The Sacraments
All The Sacraments Signify Something Present, Something Past, Something Future:
A Sacrament Sometimes Signifies The Presence Of More Than One Thing
Why the Sacraments were Instituted
Constituent Parts of the Sacraments
Ceremonies Used in the Administration of the Sacraments
The Number Of The Sacraments
Comparisons among the Sacraments
The Author of the Sacraments
The Ministers of the Sacraments
Unworthiness Of The Minister And Validity
Lawfulness Of Administration
Effects of the Sacraments
First Effect: Justifying Grace
Second Effect: Sacramental Character
How to Make Instruction on the Sacraments Profitable
THE SACRAMENT OF BAPTISM
Importance Of Instruction On Baptism
Names of this Sacrament
Definition Of Baptism
Constituent Elements Of Baptism
Matter of Baptism
Testimony Of Scripture Concerning The Matter Of Baptism
Figures
Prophecies
Fitness
Chrism Added To Water For Solemn Baptism
Form of Baptism
Words Of The Form
Essential And Non-Essential Words Of The Form
Baptism In The Name Of Christ
Administration of Baptism
Institution Of Baptism
Baptism Instituted At Christ's Baptism
Baptism Made Obligatory After Christ's Resurrection
Reflection
The Ministers of Baptism
Bishops And Priests The Ordinary Ministers
Deacons Extraordinary Ministers Of Baptism
Ministers In Case Of Necessity
The Sponsors at Baptism
Why Sponsors Are Required At Baptism
Antiquity Of This Law
Affinity Contracted By Sponsors
Duties Of Sponsors
Who May Not Be Sponsors
Number Of Sponsors
Necessity of Baptism
Infant Baptism: It's Necessity
Infants Receive The Graces Of Baptism
Baptism Of Infants Should Not Be Delayed
Baptism Of Adults
They Should Not Delay Their Baptism Unduly
Ordinarily They Are Not Baptised At Once
In Case Of Necessity Adults May Be: Baptised At Once
Dispositions for Baptism
Intention
Faith
Repentance
Advantages To Be Derived From These Reflections
Effects of Baptism
First Effect Of Baptism: Remission Of Sin
Concupiscence Which Remains After Baptism Is No Sin
Further Proof Of The First Effect Of Baptism
The Second Effect Of Baptism: Remission Of All Punishment Due To Sin
Baptism Does Not Exempt From Penalties Of The Civil Law
Baptism Remits The Punishment Due To Original Sin After Death
Baptism Does Not Free Us From The Miseries Of Life
Baptism A Source Of Happiness To The Christian Even In This Life
Third Effect Of Baptism: Grace Of Regeneration
Fourth Effect Of Baptism: Infused Virtues And Incorporation With Christ
Why The Practice Of Virtue Is Difficult Even After Baptism
Fifth Effect Of Baptism: Character Of Christian
Baptism Not To Be Repeated
In Conditional Baptism The Sacrament Is Not Repeated
Sixth Effect Of Baptism: Opening The Gates Of Heaven
Effects Of Baptism Foreshadowed In The Baptism Of Christ
Measure In Which Those Effects Are Obtained
Ceremonies of Baptism
Their Importance
Three Classes Of Ceremonies In Baptism
Ceremonies That Are Observed Before Coming To The Font: Consecration Of Baptismal Water
The Person To Be Baptised Stands At The Church Door
Catechetical Instruction
The Exorcism
The Salt
The Sign Of The Cross
The Saliva
The Ceremonies Observed After Coming To The Font
The Renunciation Of Satan
The Profession Of Faith
The Wish To Be Baptised
The Ceremonies That Follow Baptism: Chrism
The White Garment
The Lighted Candle
The Name Given In Baptism
Recapitulation
THE SACRAMENT OF CONFIRMATION
Importance Of Instruction On Confirmation
Name of this Sacrament
Confirmation is a Sacrament
Confirmation is Distinct from Baptism
Institution of Confirmation
Component Parts of Confirmation
The Matter
The Remote Matter Of Confirmation Is Chrism
The Appropriateness Of Chrism
Chrism To Be Consecrated By The Bishop
The Form Of Confirmation
Minister of Confirmation
Sponsors at Confirmation
The Subject of Confirmation
All Should Be Confirmed
The Proper Age For Confirmation
Dispositions For Receiving Confirmation
The Effects of Confirmation
The Grace Of Strength
Increase In Grace
Character Of Soldier Of Christ
Ceremonies Of Confirmation
The Anointing Of The Forehead
The Sign Of The Cross
Time When Confirmation Should Be Conferred
The Slap On The Cheek
The Pax
Admonition
THE SACRAMENT OF THE EUCHARIST
Importance Of Instruction On The Eucharist
Institution of the Eucharist
Meaning of the Word "Eucharist"
Other Names Of This Sacrament
The Eucharist Is a Sacrament Properly So Called
In What Respect The Eucharist Is A Sacrament
How The Eucharist Differs From All The Other Sacraments
The Eucharist Is But One Sacrament
The Eucharist Signifies Three Things
Constituent Parts of the Eucharist
The Matter
The First Element Of The Eucharist Is Bread
The Sacramental Bread Must Be Wheaten
The Sacramental Bread Should Be Unleavened
Unleavened Bread Not Essential
Quantity Of The Bread
The Second Element Of The Eucharist Is Wine
Water Should Be Mixed With The Wine
No Other Elements Pertain To This Sacrament
Peculiar Fitness Of Bread And Wine
Form Of The Eucharist
Form To Be Used In The Consecration Of The Bread
Not All The Words Used Are Essential
Form To Be Used In The Consecration Of The Wine
Explanation Of The Form Used In The Consecration Of The Wine
Three Mysteries Of The Eucharist
The Mystery of the Real Presence
Proof From Scripture
Proof From The Teaching Of The Church
Testimony Of The Fathers
Teaching Of The Councils
Two Great Benefits Of Proving The Real Presence
Faith Is Strengthened
The Soul Is Gladdened
Meaning of the Real Presence
Christ Whole And Entire Is Present In The Eucharist
Presence In Virtue Of The Sacrament And In Virtue Of Concomitance
Christ Whole And Entire Present Under Each Species
Christ Whole And Entire Present In Every Part Of Each Species
The Mystery of Transubstantiation
Proof From The Dogma Of The Real Presence
Proof From The Councils
Proof From Scripture
Proof From The Fathers
Why The Eucharist Is Called Bread After Consecration
The Meaning of Transubstantiation
Transubstantiation A Total Conversion
A Consequence Of Transubstantiation
The Mystery of the Accidents without a Subject
Proof From The Preceding Dogmas
Proof From The Teaching Of The Church
Advantages Of This Mystery
The Effects of the Eucharist
The Eucharist Contains Christ And Is The Food Of The Soul
The Eucharist Gives Grace
The Grace Of The Eucharist Sustains
The Grace Of The Eucharist Invigorates And Delights
The Eucharist Remits Venial Sins
The Eucharist Strengthens Against Temptation
The Eucharist Facilitates The Attainment Of Eternal Life
How The Effects Of The Eucharist May Be Developed And Illustrated
Recipient of the Eucharist
Threefold Manner Of Communicating
Necessity Of Previous Preparation For Communion
Preparation Of Soul
Preparation Of Body
The Obligation of Communion
How Often Must Communion Be Received?
The Church Desires The Faithful To Communicate Daily
The Church Commands; The Faithful To Communicate Once A Year
Who Are Obliged By The Law Of Communion
The Rite of Administering Communion
Why The Celebrant Alone Receives Under Both Species
The Minister of the Eucharist
Only Priests Have Power To Consecrate And Administer The Eucharist
The Laity Prohibited To Touch The Sacred Vessels
The Unworthiness Of The Minister Does Not Invalidate The Sacrament
The Eucharist as a Sacrifice
Importance Of Instruction On The Mass
Distinction of Sacrament and Sacrifice
The Mass Is a True Sacrifice
Proof From The Council Of Trent
Proof From Scripture
Excellence of the Mass
The Mass Is The Same Sacrifice As That Of The Cross
The Mass A Sacrifice Of Praise, Thanksgiving And Propitiation
The Mass Profits Both The Living And The Dead
The Rites and ceremonies of the Mass
THE SACRAMENT OF PENANCE
Importance Of Instruction On This Sacrament
Different Meanings of the Word "Penance"
The Virtue of Penance
Meaning Of Penance
Penance Proved To Be A Virtue
The Steps Which Lead Up To This Virtue
Fruits Of This Virtue
Penance as a Sacrament
Why Christ Instituted This Sacrament
Penance Is a Sacrament
This Sacrament May Be Repeated
The Constituent Parts of Penance
The Matter
The Form Of Penance
The Rites Observed in the Sacrament of Penance
Effects of the Sacrament of Penance
The Necessity of the Sacrament of Penance
The Three Integral Parts of Penance
Their Existence
Their Nature
Necessity Of These Integral Parts
The First Part of Penance
Contrition
The Meaning Of Contrition
Contrition Is A Detestation Of Sin
Contrition Produces Sorrow
Names Of Sorrow For Sin
Qualities of Sorrow for Sin
It Should Be Supreme
Sorrow For Sin Should Be Intense
Sorrow For Sin Should Be Universal
Conditions Required for Contrition
Detestation Of Sin
Intention Of Confession And Satisfaction
Purpose Of Amendment
Reasons For These Conditions
Forgiveness Of Injuries
The Effects of Contrition
Means of Arousing True Contrition
The Second Part of Penance
Confession
Necessity Of Confession
Advantages Of Confession
Definition Of Confession
Confession Instituted By Christ
Rites Added By The Church
The Law of Confession
Proof Of The Obligation
The Age At Which The Law Of Confession Obliges
At What Time The Law Of Confession Obliges
The Qualities of Confession
Confession Should Be Entire
Sins Concealed
Sins Forgotten
Confession Should Be Plain, Simple, Sincere
Confession Should Be Prudent, Modest, Brief
Confession Should Be Made Privately And Often
The Minister of the Sacrament of Penance
The Usual Minister
The Minister In Danger Of Death
Qualifications Of The Minister
The Confessor Must Observe The Seal Of Confession
Duties of the Confessor towards Various Classes of Penitents
The Well Disposed Should Be Exhorted To Thanksgiving And Perseverance
The Indisposed Should Be Helped
Those Who Seek To Excuse Their Sins Should Be Corrected
Those Who Are Ashamed To Confess Their Sins Should Be Instructed
The Careless Should Be Rebuked
The Unprepared Should Be Dismissed Or Led To Good Disposition
The Pastor Should Show The Wrong Of Human Respect
The Third Part of Penance
Satisfaction
General Meaning Of The Word "Satisfaction,"
Various Kinds Of Satisfaction To God
Elements Of Sacramental Satisfaction
Necessity Of Satisfaction
Advantages of Satisfaction
It Is Required By God’s Justice And Mercy
Satisfaction Atones To The Church
Satisfaction Deters Others From Sin
By Satisfaction We Are Made Like Unto Christ
Satisfaction Heals The Wounds Of Sin
Satisfaction Disarms The Divine Vengeance
Source of the Efficacy of Satisfactory Works
Conditions for Satisfaction
Works Of Satisfaction Are Of Three Kinds
One Can Satisfy For Another
Duties of the Confessor as Regards Satisfaction
Restitution Must Be Insisted On
Quantity And Quality Of Penances Should Be Reasonable
Voluntary Works Of Penance Should Be Recommended
Admonition
THE SACRAMENT OF EXTREME UNCTION
Importance Of Instruction On Extreme Unction
Names of this Sacrament
Extreme Unction Is a True Sacrament
Extreme Unction Is But One Sacrament
Essential Parts of Extreme Unction
The Matter Of Extreme Unction
The Form Of Extreme Unction
The Ceremonies Of Extreme Unction
Institution of Extreme Unction
The Subject of Extreme Unction
The Subject Must Be In Danger Of Death
The Danger Must Arise From Sickness
The Person Anointed Must Have Attained The Use Of Reason
Administration of Extreme Unction
Dispositions for the Reception of Extreme Unction
The Minister of Extreme Unction
The Effects of Extreme Unction
Admonition
THE SACRAMENT OF HOLY ORDERS
Importance Of Instruction On This Sacrament
Dignity of this Sacrament
Requirements in Candidates for Orders
Holiness, Knowledge, Prudence
Divine Call
Right Intention
The Twofold Power Conferred by this Sacrament
The Power Of Orders
Greatness Of This Power
Names of this Sacrament
Holy Orders Is a Sacrament
Number of Orders
Tonsure
The Name "Cleric"
Origin And Meaning Of Tonsure
The Minor Orders
Porter
Reader
Exorcist
Acolyte
The Major Orders
Subdeacon
Deacon
Priest
Twofold Priesthood
The Internal Priesthood
The External Priesthood
Functions of the Priesthood
Degrees of the Priesthood
Priests
Bishops
Archbishops
Patriarchs
The Pope
The Minister of Holy Orders
The Recipient of Holy Orders
Qualifications for the Priesthood
Holiness Of Life
Competent Knowledge
Canonical Fitness
Effects of Holy Orders
Admonition
THE SACRAMENT OF MATRIMONY
Importance Of Instruction On This Sacrament
Nature and Meaning of Marriage
Names Of This Sacrament
Definition Of Matrimony
Essence And Cause Of Marriage
The Kind of Consent Required in Matrimony
Mutual
External
Present
The Essence of Marriage Constituted by the Consent
Twofold Consideration of Marriage
Marriage As A Natural Contract
Instituted By God
Marriage Is Indissoluble By Divine Law
Marriage Not Obligatory On All
The Motives And Ends Of Marriage
Marriage Considered as a Sacrament
Marriage Is A Sacrament
Marriage before Christ
It Was Not A Sacrament
Before Christ Marriage Had Fallen From Its Primitive Unity And Indissolubility
Christ Restored to Marriage its Primitive Qualities
Unity Of Marriage
Indissolubility Of Marriage
Advantages Of Indissolubility
The Three Blessings of Marriage
Offspring
Fidelity
Sacrament
The Duties of Married People
Duties Of A Husband
Duties Of A Wife
The Law of the Church on Marriage
The Rite To Be Observed
The Impediments Of Marriage
The Recipient of Matrimony
Dispositions With Which The Sacrament Is To Be Approached
Consent Of Parents
The Use Of Marriage
PART III : THE DECALOGUE
Importance Of Instruction On The Commandments
Motives for Observing the Commandments
God Is The Giver Of The Commandments
The Commandments Were Proclaimed With Great Solemnity
The Observance Of The Commandments Is Not Difficult
The Observance Of The Commandments Is Necessary
The Observance Of The Commandments Is Attended By Many Blessings
God's Goodness Invites Us To Keep His Commandments
The Promulgation of the Law
The People To Whom The Law Was Given
Epitome Of Jewish History
Lessons To Be Drawn From Jewish History
The Time And Place In Which The Law Was Promulgated
THE FIRST COMMANDMENT : "I am the lord thy god, who brought thee out of the
land of Egypt, out of the house of bondage. Thou shalt not have strange gods before me.
Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in
heaven above, or in the earth beneath, nor of those things that are in the waters under
the earth. Thou shalt not adore them, nor serve them. I am the lord thy god, mighty,
jealous, visiting the iniquity of the fathers upon the children, to the third and fourth
generation of them that hate me, and showing mercy unto thousands of them that love me,
and keep my commandments."
"I am the Lord thy God"
"Who Brought thee out of the Land of Egypt, out of the House of Bondage"
"Thou shalt not have Strange Gods before Me"
The Above Words Contain A Command And A Prohibition
What They Command
What They Forbid
Importance Of This Commandment
Sins Against This Commandment
Veneration And Invocation Of Angels And Saints Not Forbidden By This Commandment
It Is Lawful To Honour And Invoke The Angels
It Is Lawful To Honour And Invoke The Saints
Objections Answered
The Honour And Invocation Of Saints Is Approved By Miracles
The Above Words Do Not Forbid All Images
They Forbid Idols And Representations Of The Deity
They Do Not Forbid Representations Of The Divine Persons And Angels
They Do Not Forbid Images Of Christ And The Saints
Usefulness Of Sacred Images
How The Sanction Contained In The Above Words Should Be Proposed
Mighty
Jealous
Zeal In The Service Of God
"Visiting The Iniquity," Etc.
"And Showing Mercy, Etc.
"Of Them That Hate Me"
Of Them That Love Me
THE SECOND COMMANDMENT : "Thou shalt not take the name of the lord thy god in
vain"
Why This Commandment Is Distinct From The First
Importance Of Instruction On This Commandment
Positive Part of this Commandment
Various Ways Of Honouring God's Name
Public Profession Of Faith
Respect For The Word Of God
Praise And Thanksgiving
Prayer
Oaths
Meaning Of An Oath
Oaths Are Affirmatory And Promissory
Conditions Of A Lawful Oath
First Condition: Truth
Second Condition: Judgment
Third Condition: Justice
Lawfulness Of Oaths
An Objection Against Oaths
Negative Part of this Commandment
Various Ways In Which Cod's Name Is Dishonoured: False Oaths
Unjust Oaths
Rash Oaths
Oaths By False Gods
Irreverent Speech
Neglect Of Prayer
Blasphemy
Sanction of this Commandment
THIRD COMMANDMENT : "Remember that thou keep holy the sabbath day. Six days
shalt thou labour, and do all thy works; but on the seventh day is the sabbath of the lord
thy god; thou shalt do no work on it, neither thou nor thy son, nor thy daughter, nor thy
man-servant, nor thy maid-servant, nor thy beast, nor the stranger that is within thy
gates. For in six days the lord made heaven and earth, and the sea, and all things that
are in them, and rested on the seventh day; wherefore the lord blessed the seventh day and
sanctified it."
Reasons For This Commandment
Importance Of Instruction On This Commandment
How The Third Differs From The Other Commandments
How The Third Is Like The Other Commandments
The Jewish Sabbath Changed To Sunday By The Apostles
Four Parts Of This Commandment
First Part of this Commandment
"Remember"
Sabbath
"Keep Holy"
Second Part of this Commandment
"The Seventh Day Is The Sabbath Of The Lord Thy God"
Other Festivals Observed By The Jews
The Sabbath, Why Changed To Sunday
Other Festivals Observed By The Church
"Six Days Shalt Thou Labour And Do All Thy Work"
Third Part of this Commandment
Works Forbidden
Works Permitted
Why Animals Are Not To Be Employed On The Sabbath
Works Commanded Or Recommended
Motives for the Observance of this Commandment
Reasonableness Of This Duty
The Observance Of This Commandment Brings Many Blessings
Neglect Of This Commandment A Great Crime
THE FOURTH COMMANDMENT : "Honour thy father and thy mother, that thou mayest be
long lived upon the land which the lord thy god will give thee."
Relative Importance Of The Preceding And The Following Commandments
Importance Of Instruction On The Fourth Commandment
The Two Tables Of The Law
Explanation of the Fourth Commandment: "Honour"
"Thy Father"
Why Parents Should Be Honoured
"And Thy Mother"
Manner Of Honouring Parents
Manner Of Honouring Other Superiors
The Honour Due To Bishops And Priests
The Honour Due To Civil Rulers
'That Thou Mayest be Long-lived," etc.
Reward Promised For Observance Of This Commandment
Why This Reward Is Not Always Conferred On Dutiful Children
Punishment For Violation Of This Commandment
Duties of Parents Towards their Children
Three Things To Be Avoided By Parents
THE FIFTH COMMANDMENT : "Thou shalt not kill"
Importance Of Instruction On This Commandment
Two Parts Of This Commandment
The Prohibitory Part of this Commandment
Exceptions: The Killing Of Animals
Execution Of Criminals
Killing In A Just War
Killing By Accident
Killing In Self-Defence
Negative Part Of This Commandment Forbids Murder And Suicide
Sinful Anger Is Also Forbidden By The Fifth Commandment
Remedies Against The Violation Of This Commandment
Positive Part of this commandment
Love Of Neighbour Inculcated
Charity To All Commanded
Patience, Beneficence And Mildness Commanded
Forgiveness Of Injuries Commanded
How to Persuade Men to Forgive Injuries
All We Have To Endure Comes From God
Advantages Of Forgiveness
Disadvantages Of Revenge
Remedies Against Hatred
THE SIXTH COMMANDMENT : "Thou shalt not commit adultery"
The Position Of This Commandment In The Decalogue Is Most Suitable
Importance Of Careful Instruction On This Commandment
Two Parts Of This Commandment
What this Commandment Prohibits
Adultery Forbidden
Other Sins Against Chastity Are Forbidden
Why Adultery Is Expressly Mentioned
What this Commandment Prescribes
Purity Enjoined
Reflections which Help one to Practice Purity
Impurity Excludes From Heaven
Impurity Is A Filthy Sin
Adultery Is A Grave Injustice
Adultery Is Disgraceful
Impurity Severely Punished
Impurity Blinds The Mind And Hardens The Heart
means of practicing purity
Avoidance Of Idleness
Temperance
Custody Of The Eyes
Avoidance Of Immodest Dress
Avoidance Of Impure Conversation, Reading, Pictures
Frequentation Of The Sacraments
Mortification
THE SEVENTH COMMANDMENT : "Thou shalt not steal"
Importance Of Instruction On This Commandment
This Commandment A Proof Of The Love Of God Towards Us And A Claim On Our Gratitude
Two Parts Of This Commandment
Negative Part of this Commandment
Stealing Forbidden
Theft And Robbery Forbidden
Various Names Given To Stealing
Desire Of Stealing Forbidden
Gravity Of The Sin Of Stealing
The Chief Kinds Of Stealing
Various Forms Of Theft
Various Forms Of Robbery
Positive Part of this Commandment
Restitution Enjoined
Who Are Held To Restitution
Almsdeeds Enjoined
Inducements To Practice Almsgiving
Ways Of Giving Alms
Frugality Is Enjoined
Sanction Of This Commandment
The Punishment Of Its Violation
The Reward Of Observing This Commandment
Excuses for Stealing Refuted
The Plea Of Rank And Position
The Plea Of Greater Ease And Elegance
The Plea Of The Other's Wealth
The Plea Of Force Of Habit
The Plea Of Favourable Opportunity
The Plea Of Revenge
The Plea Of Financial Embarrassment
THE EIGHTH COMMANDMENT : "Thou shalt not bear false witness against thy
neighbour"
Importance Of Instruction On This Commandment
This Commandment Should Call Forth Our Gratitude
Two Parts Of This Commandment
Negative Part Of This Commandment
"Against Thy Neighbour"
False Testimony In Favour Of A Neighbour Is Also Forbidden
"Thou Shalt Not Bear False Witness"
All Falsehoods In Lawsuits Are Forbidden
False Testimony Out Of Court Is Forbidden
This Commandment Forbids Detraction
Various Kinds Of Detraction
This Commandment Forbids Flattery
This Commandment Forbids Lies Of All Kinds
This Commandment Forbids Hypocrisy
Positive Part of this Commandment
Judges Must Pass Sentence According To Law And Justice
Witnesses Must Give Testimony Truthfully
Lawyers And Plaintiffs Must Be Guided By Love Of Justice
All Must Speak Truthfully And With Charity
Inducements To Truthfulness
How To Avoid Lying
Excuses for Lying Refuted
The Plea Of Prudence
The Plea Of Revenge
The Pleas Of Frailty, Habit, And Bad. Example
The Pleas Of Convenience, Amusement, And Advantage
THE NINTH AND TENTH COMMANDMENTS : "Thou shalt not covet thy neighbour's house:
neither shalt thou desire his wife, nor his servant, nor his hand-maid, nor his ox, nor
his ass, nor anything that is his."
Importance Of Instruction On These Two Commandments
Why These Two Commandments Are Explained Here Together
Necessity Of Promulgating These Two Commandments
These Two Commandments Teach God's Love For Us And Our Need Of Him
Two Parts Of These Commandments
Negative Part
"Thou Shalt Not Covet"
What Sort Of Concupiscence Is Not Forbidden
What Sort Of Concupiscence Is Here Prohibited
Two Kinds Of Sinful Concupiscence
The Various Objects We Are Forbidden To Covet
Thy Neighbour’s House
"Nor His Ox, Nor His Ass'
"Nor His Servant
"Thy Neighbour's"
Goods For Sale Not Included Under This Prohibition
"His Wife"
Positive Part
Detachment From Riches Enjoined
The Desire Of Heavenly And Spiritual Things Enjoined
Thoughts which Help one to Keep these Commandments
Chief Ways in which These two Commandments are Violated
PART IV : THE LORD'S PRAYER
PRAYER
Importance Of Instruction On Prayer
Necessity of Prayer
The Fruits of Prayer
Prayer Honours God
Prayer Obtains What We Request
Proof
Unwise And Indevout Prayers Unheard
To Devout Prayer And Dispositions God Grants More Than Is Asked
Prayer Exercises And Increases Faith
Prayer Strengthens Our Hope In God
Prayer Increases Charity
Prayer Disposes The Soul For Divine Blessings
Prayer Makes Us Realise Our Own Needfulness
Prayer Is A Protection Against The Devil
Prayer Promotes A Virtuous Life
Prayer Disarms The Divine Vengeance
The Parts Of Prayer
The Two Chief Parts Of Prayer Petition And Thanksgiving
Degrees Of Petition And Thanksgiving
The Highest Degree Of Prayer: The Prayer Of The Just
The Second Degree Of Prayer: The Prayer Of Sinners
The Third Degree Of Prayer: The Prayer Of Unbelievers
The Lowest Degree Of Prayer: The Prayer Of The Impenitent
What We Should Pray For
Spiritual Goods
External Goods And Goods Of Body
Goods Of The Mind
For Whom We Ought to Pray
The Prayer Of Petition Should Be Offered For All
Those For Whom We Should Especially Offer Our Petitions: Pastors
Rulers Of Our Country
The Just
Enemies And Those Outside The Church
The Dead
Sinners
The Prayer Of Thanksgiving Should Be Offered For All
Our Thanksgiving Should Especially Be Offered: For The Saints
For The Blessed Virgin Mary
To Whom We Should Pray
To God
To The Saints
God And The Saints Addressed Differently
Preparation for Prayer
Humility
Sorrow For Sin
Freedom From Violence, Anger, Hatred And Inhumanity
Freedom From Pride And Contempt Of God's Word
Faith And Confidence
Motives Of Confidence In Prayer
Correspondence With God's Will
Fraternal Charity
How to Pray Well
We Must Pray In Spirit And In Truth
Mental Prayer
Vocal Prayer
Private And Public Prayer
Those Who Do Nor Pray In Spirit
Those Who Do Not Pray In Truth
We Must Pray With Perseverance
We Must Pray In The Name Of Jesus Christ
We Must Pray With Fervour, Uniting Petition To Thanksgiving
Fasting And Almsdeeds Should Be Joined To Prayer
OPENING WORDS OF THE LORD'S PRAYER
Importance Of Instruction On These Words
"Father"
God Is Called Father Because He Created Us
God Is Called Father Because He Provides For Us
God's Care For Us Is Seen In The Appointment Of Guardian Angels
How We Are Helped By The Angels
God's Care For Us Seen In The Love He Has Ever Shown To Man
God Is Called Father Because He Has Granted Us Redemption
Duties We Owe Our Heavenly Father
"Our"
Dispositions That Should Accompany The Words, "Our Father": Fraternal Regard
Filial Confidence And Piety
"Who art in Heaven"
Meaning Of These Words
Lessons Taught By The Words, "Who Art In Heaven"
THE FIRST PETITION OF THE LORD'S PRAYER : "HALLOWED BE THY NAME"
Why This Petition Is Placed First
Object Of The First Three Petitions
Hallowed Be Thy Name
On Earth As It Is In Heaven"
What Sanctification of God's Name we should Pray For
That The Faithful May Glorify Him
That Unbelievers May Be Converted
That Sinners May Be Converted
That God May Be Thanked For His Favours
That The Church May Be Recognised By All
What Sanctification Of God's Name We Should Practice
THE SECOND PETITION OF THE LORD'S PRAYER : "THY KINGDOM COME"
Importance Of Instruction On This Petition
Greatness Of This Petition
Necessity Of Rightly Making This Petition
Motives For Adopting The Necessary Means
"Thy Kingdom"
The Kingdom Of Nature
The Kingdom Of Grace
The Kingdom Of Glory
"Come"
We Pray For The Propagation Of The Church
For The Conversion Of Sinners
That Christ May Reign Over All
Dispositions That Should Accompany This Petition
We Should Prize God's Kingdom Above All Things
We Must Realise That We Are Exiles
We Must Labor To Obtain God's Kingdom
Recapitulation
THE THIRD PETITION OF THE LORD'S PRAYER : "THY WILL BE DONE"
The Relation Of This Petition To The Previous One
Necessity Of This Petition
Man’s Proneness To Act Against God’s Will
Man’s Blindness Concerning God’s Will
Man’s Weakness In Fulfilling God’s Will
Remedy For These Evils
Man's Passions Rebel Against God's Will
"Thy Will"
"Be Done"
We Ask That We May Fulfil What God Desires Of Us
We Ask That We May Not Yield To Our Own Inordinate Desires
We Ask That Our Mistaken Requests Be Not Granted
We Ask That Even Our Good Requests Be Granted Only When They Are According To
God’s Will
We Ask That God May Perfect In Us What His Grace Has Begun
We Ask That All May Know God’s Will
"On Earth as it is in Heaven"
This Petition Contains an Act of Thanksgiving
The Dispositions that should Accompany this Petition
A Sense Of Our Own Weakness Of Will
Appreciation Of The Dignity Of Doing God's Will
Resignation To God’s Will
THE FOURTH PETITION OF THE LORD'S PRAYER :
"GIVE US THIS DAY OUR DAILY
BREAD"
The Relation Of The Following Petitions To Those That Preceded
How To Pray For Temporal Blessings
Means Of Ascertaining Purity Of Intention In Offering This Petition
Necessity of the Fourth Petition
Man Needs Many Things For His Bodily Life
To Supply His Bodily Wants Man Must Labor
Without God’s Help Man’s Labor Is Vain
Inducements to Use this Petition
"Bread"
We Ask For Temporal Blessings
It Is Lawful To Pray For Temporal Blessings
The Wants, Not The Luxuries Of This Life Are Meant By The Word "Bread"
"Our"
"Daily"
"Give"
"us"
"This Day"
The Spiritual Bread Asked for in this Petition
The Word Of God Is Our Spiritual Bread
Christ Is Our Spiritual Bread, Especially In The Holy Eucharist
Why The Holy Eucharist Is Called Our "Daily" Bread
Exhortations
THE FIFTH PETITION OF THE LORD'S PRAYER : "AND FORGIVE US OUR DEBTS, AS WE FORGIVE
OUR DEBTORS"
The Importance Of Explaining This Petition
Difference Between This And The Preceding Petitions
Dispositions with which this petition should be Offered
Acknowledgment Of Sin
Sorrow For Sin
Motives For Sorrow Over Sin: The Baseness Of Sin
The Consequences Of Sin
Confidence In God's Mercy
"Debts"
"Our"
"Forgive Us"
"As we Forgive our Debtors"
Necessity Of Forgiveness
Reasons For Forgiveness
This Petition Should Not be Neglected
Those Unable To Forget Injuries
Those Who Do Not Love Their Enemies
How to Make this Petition Fruitful
Penitential Dispositions
Avoidance Of Dangers Of Sin
Imitation Of Fervent Penitents
Frequent Use Of The Sacraments
Almsdeeds
The Spirit Of Forgiveness
THE SIXTH PETITION OF THE LORD'S PRAYER : "AND LEAD US NOT INTO TEMPTATION."
Importance Of Instruction On This Petition
Necessity of the Sixth Petition
Human Frailty
The Assaults Of The Flesh
The Temptations Of The Devil
Audacity Of The Demons
Number Of The Demons
Malignity And Power Of The Demons
Prayer Protects Man's Weakness Against The Enemies Of His Soul
"Temptation"
"Lead us not into Temptation"
Objects of the Sixth Petition
What We Do Not Pray For
What We Pray For In This Petition
Dispositions which should Accompany this Petition
Distrust Of Self And Confidence In God
Remembrance Of The Victory Of Christ And His Saints
Watchfulness
The Author of victory over Temptation
The Rewards of Victories over temptation
THE SEVENTH PETITION OF THE LORD'S PRAYER : "BUT DELIVER US FROM EVIL"
The Importance Of Instruction On This Petition
Necessity Of This Petition
How this Petition should be Made
Our Chief Hope Of Deliverance Should Be In God
We Must Confidently Expect His Help
"From Evil"
What We Do Not Pray For
What We Do Pray For
"Deliver Us"
Deliverance From Satan Especially Asked For
Patience and Joy under Continued Affliction
THE SEAL OF THE LORD'S PRAYER
Necessity Of Explaining The Conclusion Of The Lord's Prayer
fruits that Come at the Conclusion of Prayer
Assurance That We Have Been Heard
Fervour And Illumination
Sweetness
Confidence And Gratitude
Illustrations From The Psalms
Meaning of the Word "Amen"
First Explanation
Other Explanations Of The Word "Amen"
Advantages of Terminating our Prayer with this Word
LIST OF WORDS NOT PASSED BY SPELL-CHECK PROGRAM
Abel, Abimelech, Abraham, Absalom, Achan, Affirmatory, Agde,
Almighties, Alphonsus, Amaltheus, Aman, Ambrose, Ambrose's, Amos, Anacletus, Ananias,
Anaxagoras, Antioch, Antiochus, Antonianus, Aquila, Areopagite, Aristotle, Assuerus,
Augustine, Benjamites, Berengarius, Bethlehem, Bethsabee, Bethsaida, Caesarea, Calini,
Callan, Candace, Capys, Carthage, Chrysostom, Chrysostom's, Colossians, Concilii,
Constantinople, Contreras, Corinth, Cornelius, Corozain, Cosmas, Crescentius, Damasus,
Damiani, Deuteronomy, Dishonored, Dominicans, Donatist, Donatists, Donovan, Ecclesiastes,
Ecclesiasticus, Egidio, Eglon, Elias, Eliseus, Empedocles, Ephesians, Ephesus,
Eucharistic, Eusebius, Eustachius, Ezechias, Ezechiel, Ferdinand, Fernandez, Foreiro,
Foscarari, Francesco, Franciscan, Gabriel, Galatia, Galatians, Galesini, Gangra, Giulio,
Godhead, Granada, Habacuc, Heli, Herba, Herod, Honorius, Horeb, Hyginus, Hymeneus, II,
III, IV, IX, Ignatius, Indevout, Irenaeus, Isaias, Jeremias, Jerome, Joel, Jona, Jonas,
Josedech, Josias, Josue, Jovinian, Juda, Judah, Judas, Judea, Justin, Lanciano,
Laodiceans, Lateran, Latins, Lazarus, Leander, Leonardo, Levi, Leviticus, Lia, Locatelli,
Luke, McHugh, Macedonius, Machabees, Malachias, Malachy, Manasses, Mani, Manriquez,
Manutian, Manutius, Mardochaeus, Maredsous, Marini, Mediatorship, Melchiades,
Melchisedech, Merob, Micheas, Milevi, Moab, Moabites, Modena, Montanus, Moses, Muzio,
Naaman, Nabuchodonosor, Nazianzen, Nicene, Ninivites, Noah, Novatians, Novatus, Oceanus,
Omnis, Optatus, Ormanetus, Osee, Ozias, Paleotti, Paulus, Petilian, Pharaoh, Pharisee,
Pharisees, Pharoah, Philemon, Philetus, Philippians, Pietro, Pii, Pilate, Pius, Plato,
Pogiani, Pont, Pontius, Portugese, Priscilla, Proba, Raca, Rahab, Raphael, Rechabites,
Sabeans, Sadducees, Samaria, Samaritan, Samaritans, Samuel, Sanctotisio, Saul, Scythians,
Semei, Seripandi, Sichem, Sichemites, Sichimites, Sidon, Siloe, Silvius, Simon, Sion,
Sirlet, Socrates, Statius, Subtility, Syrian, Thessalonians, Tiberius, Titus, Tobias,
Trent, Trent's, Tridentini, Turin, Urias, VII, VIII, Vercelli, Vigilantius, XII,
Xenophanes, Zachary, Zara
abideth, affirmatory, afflicteth, almighties, almsdeeds, anointings,
artfully, articuli, asketh, baptizeth, baptizo, begetteth, behooved, blotteth, boasteth,
brilliancy, bringeth, buyeth, chaseth, chastiseth, cherisheth, christs, comest, cometh,
commandest, commandeth, committeth, concupiscences, confoundeth, conjugium, continueth,
crieth, cureth, curseth, deceiveth, decreto, defense, defilements, delighteth,
deprecative, despiseth, detesteth, deviseth, dieth, differeth, dissensions, draweth,
drinketh, dwelleth, eateth, ecclesiam, editus, endureth, engraven, entereth, episcopal,
exagoreusis, exomologesis, extortioners, fainteth, falleth, fillest, fleeth, foreswear,
fornications, gathereth, gavest, gehenna, givest, giveth, goeth, groanings, hadst,
hangeth, hateth, heapeth, heaven.l, hideth, highminded, holydays, honoureth, humbleth,
incorruption, ingrafted, jussu, keepeth, killeth, kindleth, knowest, knoweth, lendeth,
litigations, liveth, longeth, loveth, maketh, ministereth, mocketh, murmurings, needeth,
nourisheth, offerest, ordereth, oughtest, outstep, outstepping, overcometh, pasch,
passest, passeth, planteth, pleasest, preachest, preeminently, proceedeth, prohibitory,
proyer, purgeth, questionings, raineth, receiveth, reenter, refraineth, reigneth,
remaineth, rememberest, resisteth, ruleth, sabaoth, sabbath, sacramenta, sacramentum,
satisfactions, scourgeth, seeketh, seeth, selleth, serveth, sextary, sexus, shew, showeth,
sinnest, sinneth, sitten, sitteth, sleepest, sowest, soweth, speaketh, spiration,
standeth, stealest, stoppeth, striketh, striveth, subdeaconship, subtility, suffereth,
suffrages, sweareth, takest, taketh, teachest, teacheth, tempteth, thanksgivings,
threatenest, tranquilize, turneth, unchangeableness, uncleanness, upholdeth, utriusque,
uttereth, walketh, watereth, wavereth, wiIt, willest, worketh, woundeth
ORIGIN OF THE ROMAN CATECHISM
The Church at the Council of Trent, assembled December 13, 1545, seeing
the need of a uniform and comprehensive manual which would supply parish priests with an
official book of instruction for the faithful, ordered the preparation of the work which
has ever since been variously known as the Catechism of the Council of Trent, the
Catechism for Parish Priests, the Roman Catechism, or the Catechism of Pius V. It was some
months, however, after the opening of the Council before mention was made of any kind of
catechism. This was during the fourth session, on April 5, 1546. Eight days later the
draft of a decree was read proposing that there be published in Latin and in the
vernacular a catechism to be compiled by capable persons for children and uninstructed
adults, "who are in need of milk rather than solid food." The purpose of such a
manual was to afford instruction for beginners in the primary duties of a Christian life
and to prepare them for further and higher religious education. The idea met with general
approval, but as the Council was occupied with matters more pressing, we hear nothing
further about it until sixteen years later, in 1562. According to some the question of the
Catechism was brought up by St. Charles Borromeo during the eighteenth session and a
commission actually appointed on February 26, 1562. What is certain is that the Papal
Legates, after a protracted discussion, had named a committee before the end of that year;
for on January 3, 1563, they informed the procurators of Charles IX and of Ferdinand I of
the existence of such a committee and assured them that work on the Catechism was already
under way. The principal members of this committee, besides its president, Cardinal
Seripandi, O. S. A., were Leonardo Marini, O. P., Archbishop of Lanciano, Egidio
Foscarari, O. P., Bishop of Modena, Muzio Calini, Bishop of Zara, and Francesco Foreiro,
O.P. There were many other collaborators, chief among whom were Michael Medina, a
Franciscan, and Christopher Sanctotisio, O. S. A., who assisted with the fourth and ninth
Articles of the Creed respectively; four French theologians to whom were assigned the
first four Commandments; the Dominicans, John de Luderna, Benedict Herba, Eliseus Capys,
and the Franciscan, Alphonsus Contreras, to whom were given respectively the fifth, sixth,
seventh, and eighth Commandments; a theologian of Granada was entrusted with the last two
Commandments of the Decalogue. The following appear to have collaborated on the
Sacraments: three Flemish theologians, on Baptism, Confirmation, and the Eucharist;
Nicholas Ormanetus, on the Sacrament of Penance; Peter Fernandez, O. P., on Matrimony;
Cosmas Damiani, Abbot of the Augustinian Canons Regular, on Orders; Arias Montanus, on
Extreme Unction. All those who had part in the work of the Catechism were instructed to
avoid in its composition the particular opinions of individuals and schools, and to
express the doctrine of the universal Church, keeping especially in mind the decrees of
the Council of Trent.
During the twenty-fourth session, the work on the Catechism was brought
to the attention of the Council itself, at a meeting on September II, 1563. After various
discussions a new plan was adopted. Instead of a manual for children and uninstructed
adults, it was decided to prepare a much more extensive and more thorough work to be used
by parish priests in their instruction of the faithful. A final decree regarding such a
catechism was passed in a general meeting of November 2nd, of the same year, wherein it
was enjoined on all Bishops to see that the Catechism should be faithfully translated into
the vulgar tongue and expounded to the people by all parish priests.
As the Council was about to close, the Catechism committee, as it
appears, were ordered to submit to the assembled Fathers the work they had so far
accomplished. This was done at the general meetings between the 22nd and the 25th of
November, and as the work was not finished the Holy Father was requested to take charge of
it and to see that the Catechism was brought to completion and published. The manuscript
was, therefore, carried to Rome, and the work was continued with little delay. Meanwhile
Cardinal Seripandi died, and St. Charles Borromeo was appointed to succeed him as
president of the Catechism committee. On December 21, 1564, Bishop Foscarari also died. To
complete the work the new president enlisted the services of several more theologians,
such as Gabriel Paleotti and the Portugese Statius.
In order that the literary style of the Catechism might be in keeping
with the sublimity of its doctrine, St. Charles called to its service the greatest masters
of the Latin tongue of that age. These were Paulus Manutius, Giulio Pogiani, Cornelius
Amaltheus, Silvius Antonianus, and Pietro Galesini. When the work was finished a first
revision of the style was undertaken. The polishing of the first two parts was done by
Calini, who had already been engaged in the composition of the Catechism. The third part
was attended to by Galesini, and the fourth by Pogiani. This revision seems to have been
completed by the end of the year 1564. Early in the following year, by order of St.
Charles, who desired to secure absolute uniformity in the style, a second literary
revision of the entire work was made by Pogiani.
Meanwhile Pius IV died and was succeeded on January 17, 1566, by Pius
V. One of the first acts of the new Pontiff was to appoint a number of expert theological
revisers to examine every statement in the Catechism from the viewpoint of doctrine. Chief
among these revisers were Cardinal Sirlet and the two Dominicans, Thomas Manriquez and
Eustachius Locatelli. By July of that year the work on the Catechism was finished. But it
was not until the close of the year that it appeared under the title, Catechismus ex
decreto Concilii Tridentini ad Parochos Pii V Pont. Max. jussu editus.
AUTHORITY AND EXCELLENCE OF THE ROMAN CATECHISM
The Roman Catechism is unlike any other summary of Christian doctrine,
not only because it is intended for the use of priests in their preaching, but also
because it enjoys a unique authority among manuals. In the first place, as already
explained, it was issued by the express command of the Ecumenical Council of Trent, which
also ordered that it be translated into the vernacular of different nations to be used as
a standard source for preaching. Moreover it subsequently received the unqualified
approval of many Sovereign Pontiffs. Not to speak of Pius IV who did so much to bring the
work to completion, and of St. Pius V under whom it was finished, published and repeatedly
commended, Gregory XIII, as Possevino testifies, so highly esteemed it that he desired
even books of Canon Law to be written in accordance with its contents. In his Bull of June
14, 1761, Clement XIII said that the Catechism contains a clear explanation of all that is
necessary for salvation and useful for the faithful, that it was composed with great care
and industry and has been highly praised by all, that by it in former times the faith was
strengthened, and that no other catechism can be compared with it. He concluded then, that
the Roman Pontiffs offered this work to pastors as a norm of Catholic teaching and
discipline so that there might be uniformity and harmony in the instructions of all. Nor
have the Sovereign Pontiffs in our own days been less laudatory of the Catechism. Pope Leo
XIII, in an Encyclical Letter of September 8, 1899, to the Bishops and clergy of France,
recommended two books which all seminarians should possess and constantly read and study,
namely, the Summa Theologica of St. Thomas and "that golden book," the
Catechismus ad Parochos. Regarding the latter work he wrote: "This work is remarkable
at once for the richness and exactness of its doctrine, and for the elegance of its style;
it is a precious summary of all theology, both dogmatic and moral. He who understands it
well, will have always at his service those aids by which a priest is enabled to preach
with fruit, to acquit himself worthily of the important ministry of the confessional and
of the direction of souls, and will be in a position to refute the objections of
unbelievers."
Likewise Pius X in his Encyclical Acerbo nimis of April 15, 1905,
declared that adults, no less than children, need religious instruction, especially in
these days. And hence he prescribed that pastors and all who have care of souls should
give catechetical instruction to the faithful in simple language, and in a way suited to
the capacity of their hearers, and that for this purpose they should use the Catechism of
the Council of Trent Still more recently, on February 14, 1921, speaking in the name of
Benedict XV, Cardinal Gasparri, Papal Secretary of State, thus wrote to the Archbishop of
New York relative to the latter's Program for A Parochial Course of Doctrinal
Instructions, based on the Catechism: "It is superfluous to add that the value of the
work is enhanced by the fact that it has been planned and executed in perfect harmony with
the admirable Catechism of the Council of Trent."
Besides the Supreme Pontiffs who have extolled and recommended the
Catechism, so many Councils have enjoined its use that it would be impossible here to
enumerate them all. Within a few years after its first appearance great numbers of
provincial and diocesan synods had already made its use obligatory. Of these the Preface
to the Paris edition of 1893 mentions eighteen held before the year 1595. In five
different Councils convened at Milan St. Charles Borromeo ordered that the Catechism
should be studied in seminaries, discussed in the conferences of the clergy, and explained
by pastors to their people on occasion of the administration of the Sacraments. In short,
synods repeatedly prescribed that the clergy should make such frequent use of the
Catechism as not only to be thoroughly familiar with its contents, but almost have it by
heart.
In addition to Popes, and Councils, many Cardinals, Bishops and other
ecclesiastics, distinguished for their learning and sanctity, vied with one another in
eulogizing the Catechism of Trent. Among other things they have said that not since the
days of the Apostles has there been produced in a single volume so complete and practical
a summary of Christian doctrine as this Catechism, and that, after the Sacred Scriptures,
there is no work that can be read with greater safety and profit.
In particular, Cardinal Valerius, the friend of St. Charles Borromeo,
wrote of the Catechism: "This work contains all that is needful for the instruction
of the faithful; and it is written with such order, clearness and majesty that through it
we seem to hear holy Mother the Church herself, taught by the Holy Ghost, speaking to
us.... It was composed by order of the Fathers of Trent under the inspiration of the Holy
Ghost, and was published by the authority of the Vicar of Christ."
Salmanticenses, the great Carmelite commentators on St. Thomas, paid
the following high tribute to the Catechism: "The authority of this Catechism has
always been of the greatest in the Church, because it was composed by the command of the
Council of Trent, because its authors were men of highest learning, and because it was
approved only after the severest scrutiny by Popes Pius V and Gregory XIII, and has been
recommended in nearly all the Councils that have been held since the Council of
Trent."
Antonio Possevino, an illustrious Jesuit, and the preceptor of St.
Francis de Sales, said: "The Catechism of the Council of Trent was inspired by the
Holy Ghost."
In his immortal Apologia Cardinal Newman writes: "The Catechism of
the Council of Trent was drawn up for the express purpose of providing preachers with
subjects for their sermons; and, as my whole work has been a defense of myself, I may here
say that I rarely preach a sermon but I go to this beautiful and complete Catechism to get
both my matter and my doctrine."
"Its merits," says Dr. Donovan, "have been recognized by
the universal Church. The first rank which has been awarded the Imitation among spiritual
books, has been unanimously given to the Roman Catechism as a compendium of Catholic
theology. It was the result of the aggregate labors of the most distinguished of the
Fathers of Trent, . . . and is therefore stamped with the impress of superior worth."
Doctor John Hogan, the present Rector of the Irish College in Rome,
writes thus: "The Roman Catechism is a work of exceptional authority. At the very
least it has the same authority as a dogmatic Encyclical, -- it is an authoritative
exposition of Catholic doctrine given forth, and guaranteed to be orthodox by the Catholic
Church and her supreme head on earth. The compilation of it was the work of various
individuals; but the result of their combined labors was accepted by the Church as a
precious abridgment of dogmatic and moral theology. Official documents have occasionally
been issued by Popes to explain certain points of Catholic teaching to individuals, or to
local Christian communities; whereas the Roman Catechism comprises practically the whole
body of Christian doctrine, and is addressed to the whole Church. Its teaching is not
infallible; but it holds a place between approved catechisms and what is de tide."
We are enabled to realize from the foregoing testimonies how invaluable
is the treasure we possess in the Tridentine Catechism. It is a Vade Mecum for every
priest and ecclesiastical student. In it the latter will find a recapitulation of all the
more important and necessary doctrines he has learned throughout his theological course;
while to the priest it is not only a review of his former studies, but an ever-present and
reliable guide in his work as pastor, preacher, counselor, and spiritual director of
souls. Moreover, to the educated layman, whether Catholic or non-Catholic, who desires to
study an authoritative statement of Catholic doctrine, no better book could be recommended
than this official manual; for in its pages will be found the whole substance of Catholic
doctrine and practice, arranged in order, expounded with perspicuity, and sustained by
argument at once convincing and persuasive.
Finally, it can be said without fear of exaggeration that there is no
single-volume work which so combines solidity of doctrine and practical usefulness with
unction of treatment as does this truly marvelous Catechism. From beginning to end it not
only reflects the light of faith, but it also radiates, to an unwonted degree, the warmth
of devotion and piety. In its exposition of the Creed and the Sacraments, while dealing
with the profoundest mysteries, it is full of thoughts and reflections the most fervent
and inspiring. The part on the Decalogue, which might well be called a treatise on
ascetical theology, teaches us in words burning with zeal both what we are to avoid and
what we are to do to keep the Commandments of God. In the fourth, and last part o this
beautiful work we have what is doubtless the most sublime and heavenly exposition of the
doctrine of prayer ever written.
The Roman Catechism is, therefore, a handbook of dogmatic and moral
theology, a confessor's guide, a book of exposition for the preacher, and a choice
directory of the spiritual life for pastor and flock alike. With a view, consequently, to
make it more readily available for these high purposes among English-speaking peoples this
new translation has been prepared and is herewith respectfully submitted to its readers.
JOHN A. MCHUGH, O. P.
CHARLES J. CALLAN, O. P.
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CATECHISM OF THE COUNCIL OF TRENT FOR PARISH PRIESTS
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 intercourse 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 the greatest 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 the Greeks 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 the great difference that exists between this
faith which we give to God and that which we yield to the writers of human history.
Unity Of Faith
Faith differs in degree; for we read in Scripture these words: O thou
of little faith, why didst thou doubt; and Great is thy faith; and Increase our faith. It
also differs in dignity, for we read: Faith without works is dead; and, Faith that worketh
by charity. But although faith is so comprehensive, it is yet the same in kind, and the
full force of its definition applies equally to all its varieties. How fruitful it is and
how great are the advantages we may derive from it we shall point out when explaining the
Articles of the Creed.
The Creed
Now the chief truths which Christians ought to hold are those which the
holy Apostles, the leaders and teachers of the faith, inspired by the Holy Ghost' have
divided into the twelve Articles of the Creed. For having received a command from the Lord
to go forth into the whole world, as His ambassadors, and preach the Gospel to every
creature, they thought it advisable to draw up a formula of Christian faith, that all
might think and speak the same thing, and that among those whom they should have called to
the unity of the faith no schisms would exist, but that they should be perfect in the same
mind, and in the same judgment.
This profession of Christian faith and hope, drawn up by themselves,
the Apostles called a symbol; either because it was made up of various parts, each of
which was contributed by an Apostle, or because by it, as by a common sign and watchword,
they might easily distinguish deserters from the faith and false brethren unawares brought
in, adulterating the word of God, from those who had truly bound themselves by oath to
serve under the banner of Christ.
Division Of The Creed
Christianity proposes to the faithful many truths which, either
separately or in general, must be held with an assured and firm faith. Among these what
must first and necessarily be believed by all is that which God Himself has taught us as
the foundation and summary of truth concerning the unity of the Divine Essence, the
distinction of Three Persons, and the actions which are peculiarly attributed to each. The
pastor should teach that the Apostles, Creed briefly comprehends the doctrine of this
mystery.
For, as has been observed by our predecessors in the faith, who have
treated this subject with great piety and accuracy, the Creed seems to be divided into
three principal parts: one describing the First Person of the Divine Nature, and the
stupendous work of the creation; another, the Second Person, and the mystery of man's
redemption; a third, the Third Person, the head and source of our sanctification; the
whole being expressed in various and most appropriate propositions. These propositions are
called Articles, from a comparison frequently used by the Fathers; for as the members of
the body are divided by joints (articuli), so in this profession of faith, whatever is to
be believed distinctly and separately from anything else is rightly and suitably called an
Article.
ARTICLE I : "I BELIEVE IN GOD, THE FATHER ALMIGHTY, CREATOR OF
HEAVEN AND EARTH"
Meaning Of This Article
The meaning of the above words is this: I believe with certainty, and
without a shadow of doubt profess my belief in God the Father, the First Person of the
Trinity, who by His omnipotence created from nothing and preserves and governs the heavens
and the earth and all things which they contain; and not only do I believe in Him from my
heart and profess this belief with my lips, but with the greatest ardour and piety I tend
towards Him, as the supreme and most perfect good.
Let this serve as a brief summary of this first Article. But since
great mysteries lie concealed under almost every word, the pastor must now give them a
more careful consideration, in order that, as far as God has permitted, the faithful may
approach, with fear and trembling, to contemplate the glory of His majesty.
"I Believe"
The word believe does not here mean to think, to suppose, lo be of
opinion; but, as the Sacred Scriptures teach, it expresses the deepest conviction, by
which the mind gives a firm and unhesitating assent to God revealing His mysterious
truths. As far, therefore, as regards use of the word here, he who firmly and without
hesitation is convinced of anything is said to believe.
Faith Excludes Doubt
The knowledge derived through faith must not be considered less certain
because its objects are not seen; for the divine light by which we know them, although it
does not render them evident, yet suffers us not to doubt them. For God, who commanded the
light to shine out of darkness, hath himself shone in our hearts, that the gospel be not
hidden to us, as to those that perish.
Faith Excludes Curiosity
From what has been said it follows that he who is gifted with this
heavenly knowledge of faith is free from an inquisitive curiosity. For when God commands
us to believe He does not propose to us to search into His divine judgments, or inquire
into their reason and cause, but demands an unchangeable faith, by which the mind rests
content in the knowledge of eternal truth. And indeed, since we have the testimony of the
Apostle that God is true; and every man a liar, and since it would argue arrogance and
presumption to disbelieve the word of a grave and sensible man affirming anything as true,
and to demand that he prove his statements by arguments or witnesses, how rash and foolish
are those, who, hearing the words of God Himself, demand reasons for His heavenly and
saving doctrines? Faith, therefore, must exclude not only all doubt, but all desire for
demonstration.
Faith Requires Open Profession
The pastor should also teach that he who says, I believe, besides
declaring the inward assent of the mind, which is an internal act of faith, should also
openly profess and with alacrity acknowledge and proclaim what he inwardly and in his
heart believes. For the faithful should be animated by the same spirit that spoke by the
lips of the Prophet when he said: I believe; and therefore did I speak, and should follow
the example of the Apostles who replied to the princes of the people: We cannot but speak
the things which we have seen and heard. They should be encouraged by these noble words of
St. Paul: I am not ashamed of the gospel. For it is the power of God unto salvation to
every one that believeth; and likewise by those other words; in which the truth of this
doctrine is expressly confirmed: With the heart we believe unto justice; but with the
mouth confession is made unto salvation.
"In God"
From these words we may learn how exalted are the dignity and
excellence of Christian wisdom, and what a debt of gratitude we owe to the divine
goodness. For to us it is given at once to mount as by the steps of faith to the knowledge
of what is most sublime and desirable.
Knowledge Of God More Easily Obtained Through Faith Than Through Reason
There is a great difference between Christian philosophy and human
wisdom. The latter, guided solely by the light of nature, advances slowly by reasoning on
sensible objects and effects, and only after long and laborious investigation is it able
at length to contemplate with difficulty the invisible things of God, to discover and
understand a First Cause and Author of all things. Christian philosophy, on the contrary,
so quickens the human mind that without difficulty it pierces the heavens, and, illumined
with divine light, contemplates first, the eternal source of light, and in its radiance
all created things: so that we experience with the utmost pleasure of mind that we have
been called, as the Prince of the Apostles says, out of darkness into his admirable light,
and believing we rejoice with joy unspeakable.
Justly, therefore, do the faithful profess first to believe in God,
whose majesty, with the Prophet Jeremias, we declare incomprehensible. For, as the Apostle
says, He dwells in light inaccessible, which no man hath seen, nor can see; as God
Himself, speaking to Moses, said: No man shall see my face and live. The mind cannot rise
to the contemplation of the Deity, whom nothing approaches in sublimity, unless it be
entirely disengaged from the senses, and of this in the present life we art naturally
incapable.
Knowledge Of God Obtained Through Faith Is Clearer
But while this is so, yet God, as the Apostle says, left not himself
without testimony, doing good from heaven, giving rains and fruitful seasons, filling our
hearts with food and gladness. Hence it is that the philosophers conceived no mean idea of
the Divinity, ascribed to Him nothing corporeal, gross or composite. They considered Him
the perfection and fullness of all good, from whom, as from an eternal, inexhaustible
fountain of goodness and benignity, flows every perfect gift to all creatures. They called
Him the wise, the author and lover of truth, the just, the most beneficent, and gave Him
also many other appellations expressive of supreme and absolute perfection. They
recognised that His immense and infinite power fills every place and extends to all things
These truths the Sacred Scriptures express far better and much more
clearly, as in the following passages: God is a spirit; Be ye perfect, even as also your
heavenly Father is perfect; All things are naked and open to his eyes; O the depth of the
riches of the wisdom and of the knowledge of God! God is true; I am the way, the truth,
and the life; Thy right hand is full of justice; Thou openest thy hand, and fillest with
blessing every living creature; and finally: Whither shall go from thy spirit? or whither
shall I flee from thy face? If I ascend into heaven, thou art there; if I descend into
hell, thou art there. If I take my wings early in the morning, and dwell in the uttermost
parts of the sea, etc., and Do I not fill heaven and earth, saith the Lord?
Knowledge Of God Obtained Through Faith Is More Certain
These great and sublime truths regarding the nature of God, which are
in full accord with Scripture, the philosophers were able to learn from an investigation
of God's works. But even here we see the necessity of divine revelation if we reflect that
not only does faith, as we have already observed, make known clearly and at once to the
rude and unlettered, those truths which only the learned could discover, and that by long
study; but also that the knowledge obtained through faith is much more certain and more
secure against error than if it were the result of philosophical inquiry.
Knowledge Of God Obtained Through Faith Is More Ample And Exalted
But how much more exalted must not that knowledge of the Deity be
considered, which cannot be acquired in common by all from the contemplation of nature,
but is peculiar to those who are illumined by the light of faith ?
This knowledge is contained in the Articles of the Creed, which
disclose to us the unity of the Divine Essence and the distinction of Three Persons, and
show also that God Himself is the ultimate end of our being, from whom we are to expect
the enjoyment of the eternal happiness of heaven, according to the words of St. Paul: God
is a rewarder of them that seek Him. How great are these rewards, and whether they are
such that human knowledge could aspire to their attainment, we learn from these words of
Isaias uttered long before those of the Apostle: From the beginning of the world they have
not heard, nor perceived with the ears: the eye hath not seen besides thee, O God, what
things thou hast prepared for them that wait for thee.
The Unity Of Nature In God
From what is said it must also be confessed that there is but one God,
not many gods. For we attribute to God supreme goodness and infinite perfection, and it is
impossible that what? is supreme and most perfect could be common to many. If a being lack
anything that constitutes supreme perfection, it is therefore imperfect and cannot have
the nature of God.
The unity of God is also proved from many passages of Sacred Scripture.
It is written: Hear, O Israel, the Lord our God is one Lord; again the Lord commands: Thou
shalt not have strange gods before me; and further He often admonishes us by the Prophet:
I am the first, and I am the last, and besides me there is no God. The Apostle also openly
declares: One Lord, one faith, one baptism.
It should not, however, excite our surprise if the Sacred Scriptures
sometimes give the name of God to creatures. For when they call the Prophets and judges
gods, they do not speak according to the manner of the Gentiles, who, in their folly and
impiety, formed to themselves many gods; but express, by a manner of speaking then in use,
some eminent quality or function conferred on such persons by the gift of God.
The Trinity Of Persons In God
The Christian faith, therefore, believes and professes, as is declared
in the Nicene Creed in confirmation of this truth, that God in His Nature, Substance and
Essence is one.- But soaring still higher, it so understands Him to be one that it adores
unity in trinity and trinity in unity. Of this mystery we now proceed to speak, as it
comes next in order in the Creed.
"The Father"
As God is called Father for more reasons than one, we must first
determine the more appropriate sense in which the word is used in the present instance.
God Is Called Father Because He Is Creator And Ruler
Even some on whose darkness the light of faith never shone conceived
God to be an eternal substance from whom all things have their beginning, and by whose
Providence they are governed and preserved in their order and state of existence. Since,
therefore, he to whom a family owes its origin and by whose wisdom
derived from human things these persons gave the name Father to God,
whom they acknowledge to be the Creator and Governor of the universe. The Sacred
Scriptures also, when they wish to show that to God must be ascribed the creation of all
things, supreme power and admirable Providence, make use of the same name. Thus we read:
Is not he thy Father, that hath possessed thee, and made thee and created thee? And: Have
we not all one Father? hath not one God created us?
God Is Called Father Because He Adopts Christians Through Grace
But God, particularly in the New Testament, is much more frequently,
and in some sense peculiarly, called the Father of Christians, who have not received the
spirit of bondage again in fear; but have received the spirit of adoption of sons (of
God), whereby they cry: Abba (Father). For the Father hath bestowed upon us that manner of
charity that we should be called, and be the sons of God, and if sons, heirs also; heirs
indeed of God, and joint-heirs with Christ, who is the first-born amongst many brethren,
and is not ashamed to call us brethren. Whether, therefore, we look to the common title of
creation and Providence, or to the special one of spiritual adoption, rightly do the
faithful profess their belief that God is their Father.
The Name Father Also Discloses The Plurality Of Persons In God
But the pastor should teach that on hearing the word Father, besides
the ideas already unfolded, the mind should rise to more exalted mysteries. Under the name
Father, the divine oracles begin to unveil to us a mysterious truth which is more abstruse
and more deeply hidden in that inaccessible light in which God dwells, and which human
reason and understanding could not attain to, nor even conjecture to exist.
This name implies that in the one Essence of the Godhead is proposed to
our belief, not only one Person, but a distinction of persons; for in one Divine Nature
there are Three Persons-the Father, begotten of none; the Son, begotten of the Father
before all ages; the Holy Ghost, proceeding from the Father and the likewise, from all
eternity
The Doctrine Of The Trinity
In the one Substance of the Divinity the Father is the First Person,
who with His Only-begotten Son, and the Holy Ghost, is one God and one Lord, not in the
singularity of one Person, but in the trinity of one Substance. These Three Persons, since
it would be impiety to assert that they are unlike or unequal in any thing, are understood
to be distinct only in their respective properties. For the Father is unbegotten, the Son
begotten of the Father, and the Holy Ghost proceeds from both. Thus we acknowledge the
Essence and the Substance of the Three Persons to be the same in such wise that we believe
that in confessing the true and eternal God we are piously and religiously to adore
distinction in the Persons, unity in the Essence, and equality in the Trinity.
Hence, when we say that the Father is the First Person, we are not to
be understood to mean that in the Trinity there is anything first or last, greater or
less. Let none of the faithful be guilty of such impiety, for the Christian religion
proclaims the same eternity, the same majesty of glory in the Three Persons. But since the
Father is the Beginning without a beginning, we truly and unhesitatingly affirm that He is
the First Person, and as He is distinct from the Others by His peculiar relation of
paternity, so of Him alone is it true that He begot the Son from eternity. For when in the
Creed we pronounce together the words God and Father, it means that He was always both God
and Father.
Practical Admonitions Concerning The Mystery Of The Trinity
Since nowhere is a too curious inquiry more dangerous, or error more
fatal, than in the knowledge and exposition of this, the most profound and difficult of
mysteries, let the pastor teach that the terms nature and person used to express this
mystery should be most scrupulously retained; and let the faithful know that unity belongs
to essence, and distinction to persons.
But these are truths which should not be made the subject of too subtle
investigation, when we recollect that he who is a searcher of majesty shall be overwhelmed
by glory. We should be satisfied with the assurance and certitude which faith gives us
that we have been taught these truths by God Himself, to doubt whose word is the extreme
of folly and misery. He has said: Teach ye all nations, baptising them in the name of the
Father, and of the Son, and of the Holy Ghost; and again, there are three who give
testimony in heaven, the Father, the Word, and the Holy Ghost; and these three are one.
Let him, however, who by the divine bounty believes these truths,
constantly beseech and implore God and the Father, who made all things out of nothing, and
ordereth an things sweetly, who gave us power to become the sons of God, and who made
known to the human mind the mystery of the Trinity -- let him, I say, pray unceasingly
that, admitted one day into the eternal tabernacles, he may be worthy to see how great is
the fecundity of the Father, who contemplating and understanding Himself, begot the Son
like and equal to Himself, how a love of charity in both, entirely the same and equal,
which is the Holy Ghost, proceeding from the Father and the Son, connects the begetter and
the begotten by an eternal and indissoluble bond; and that thus the Essence of the Trinity
is one and the distinction of the Three Persons perfect.
"Almighty"
The Sacred Scriptures, in order to mark the piety and devotion with
which the most holy name of God is to be adored, usually express His supreme power and
infinite majesty in a variety of ways; but the pastor should, first of all, teach that
almighty power is most frequently attributed to Him. Thus He says of Himself: I am the
almighty Lord and again, Jacob when sending his sons to Joseph thus prayed for them: May
my almighty God make him favourable to you. In the Apocalypse also it is written: The Lord
God, who is, and who was, and who is to come, the almighty; and in another place the last
day is called the great 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, the greater 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 the greatness 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 St. Augustine says: In
creating the Angels He endowed them with good will, that is, with pure love that they
might adhere to Him, giving them existence and adorning them with grace at one and the
same time. Hence we are to believe that the holy Angels were never without good will, that
is, the love of God.
As to their knowledge we have this testimony of Holy Scripture: Thou,
my Lord, O king, art wise, according to the wisdom of an angel of God, to understand all
things upon earth.' Finally, the inspired David ascribes power to them, saying that they
are mighty in strength, and execute his word; and on this account they are often called in
Scripture the powers and the armies of the Lord.
But although they were all endowed with celestial gifts, very many,
having rebelled against God, their Father and Creator, were hurled from those high
mansions of bliss, and shut up in the darkest dungeon of earth, there to suffer for
eternity the punishment of their pride. Speaking of them the Prince of the Apostles says:
God spared not the angels that sinned, but delivered them, drawn by infernal ropes to the
lower hell, unto torments, to be reserved unto judgment.
Formation Of The Universe
The earth also God commanded to stand in the midst of the world, rooted
in its own foundation, and made the mountains ascend, and the plains descend into the
place which he had founded for them. That the waters should not inundate the earth, He set
a bound which they shall not pass over; neither shall they return to cover the earth. He
next not only clothed and adorned it with trees and every variety of plant and flower, but
filled it, as He had already filled the air and water, with innumerable kinds of living
creatures.
Production Of Man
Lastly, He formed man from the slime of the earth, so created and
constituted in body as to be immortal and impassible, not, however, by the strength of
nature, but by the bounty of God. Man's soul He created to His own image and likeness;
gifted him with free will, and tempered all his motions and appetites so as to subject
them, at all times, to the dictates of reason. He then added the admirable gift of
original righteousness, and next gave him dominion over all other animals. By referring to
the sacred history of Genesis the pastor will easily make himself familiar with these
things for the instruction of the faithful.
"Of all Things Visible and Invisible"
What we have said, then, of the creation of the universe is to be
understood as conveyed by the words heaven and earth, and is thus briefly set forth by the
Prophet: Thine are the heavens, and thine is the earth: the world and the fullness thereof
thou hast founded. Still more briefly the Fathers of the Council of Nice expressed this
truth by adding in their Creed these words: of all things visible and invisible. Whatever
exists in the universe, whatever we confess to have been created by God, either falls
under the senses and is included in the word visible, or is an object of mental perception
and intelligence and is expressed by the word invisible.
God Preserves, Rules And Moves All Created Things
We are not, however, to understand that God is in such wise the Creator
and Maker of all things that His works, when once created and finished, could thereafter
continue to exist unsupported by His omnipotence. For as all things derive existence from
the Creator's supreme power, wisdom, and goodness, so unless preserved continually by His
Providence, and by the same power which produced them, they would instantly return into
their nothingness. This the Scriptures declare when they say: How could anything endure if
thou wouldst not? or be preserved, if not called by thee?
Not only does God protect and govern all things by His Providence, but
He also by an internal power impels to motion and action whatever moves and acts, and this
in such a manner that, although He excludes not, He yet precedes the agency of secondary
causes. For His invisible influence extends to all things, and, as the Wise Man says,
reaches from end to end mightily, and ordereth all things sweetly. This is the reason why
the Apostle, announcing to the Athenians the God whom, not knowing, they adored, said: He
is not far from every one of us: for in him we live, and move, and are.
Creation Is The Work Of The Three Persons
Let so much suffice for the explanation of the first Article of the
Creed. It may not be superfluous, however, to add that creation is the common work of the
Three Persons of the Holy and undivided Trinity, -- of the Father, whom according to the
doctrine of the Apostles we here declare to be Creator of heaven and earth; of the Son, of
whom the Scripture says, all things were made by him; and of the Holy Ghost, of whom it is
written: The spirit of God moved over the waters, and again, By the word of the Lord the
heavens were established; and all the power of them by the spirit of his mouth.
ARTICLE II : "AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD"
Advantages Of Faith In This Article
That wonderful and superabundant are the blessings which flow to the
human race from the belief and profession of this Article we learn from these words of St.
John: Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in
God; and also from the words of Christ the Lord, proclaiming the Prince of the Apostles
blessed for the confession of this truth: Blessed art thou, Simon Bar-Jona: for flesh and
blood hath not revealed it to thee, but my Father who is in heaven. For this Article is
the most firm basis of our salvation and redemption.
But as the fruit of these admirable blessings is best known by
considering the ruin brought on man by his fall from that most happy state in which God
had placed our first parents, let the pastor be particularly careful to make known to the
faithful the cause of this common misery and calamity.
When Adam had departed from the obedience due to God and had violated
the prohibition, of every tree of paradise thou shalt eat: But of the tree of knowledge of
good and evil, thou shalt not eat, for in what day soever thou shalt eat of it, thou shalt
die the death, he fell into the extreme misery of losing the sanctity and righteousness in
which he had been placed, and of becoming subject to all those other evils which have been
explained more fully by the holy Council of Trent.
Wherefore, the pastor should not omit to remind the faithful that the
guilt and punishment of original sin were not confined to Adam, but justly descended from
him, as from their source and cause, to all posterity. The human race, having fallen from
its elevated dignity, no power of men or Angels could raise it from its fallen condition
and replace it in its primitive state. To remedy the evil and repair the loss it became
necessary that the Son of God, whose power is infinite, clothed in the weakness of our
flesh, should remove the infinite weight of sin and reconcile us to God in His blood.
Necessity Of Faith In This Article
The belief and profession of this our redemption, which God declared
from the beginning, are now, and always have been, necessary to salvation. In the sentence
of condemnation pronounced against the human race immediately after the sin of Adam the
hope of redemption was held out in these words, which announced to the devil the loss he
was to sustain by man's redemption: I will put enmities between thee and the woman, and
thy seed and her seed: she shall crush thy head, and thou shalt lie in wait f or her heel.
The same promise God again often confirmed and more distinctly
manifested to those chiefly whom He desired to make special objects of His favour; among
others to the Patriarch Abraham, to whom He often declared this mystery, but more
explicitly when, in obedience to His command, Abraham was prepared to sacrifice his only
son Isaac. Because, said God, thou hast done this thing, and hast not spared thy
only-begotten son f or my sake; I win bless thee, and I will multiply thy seed as the
stars of heaven, and as the sand that is by the sea shore. Thy seed shall possess the
gates of their enemies, and in thy seed shall all the nations of the earth be blessed,
because thou hast obeyed my voice. From these words it was easy to infer that He who was
to deliver mankind from the ruthless tyranny of Satan was to be descended from Abraham;
and that while He was the Son of God, He was to be born of the seed of Abraham according
to the flesh.
Not long after, to preserve the memory of this promise, God renewed the
same covenant with Jacob, the grandson of Abraham. When in a vision Jacob saw a ladder
standing on earth, and its top reaching to heaven, and the angels of God ascending and
descending by it, as the Scriptures testify, he also heard the Lord, who was leaning on
the ladder, say to him: I am the Lord God of Abraham thy father, and the God of Isaac; the
land, wherein thou sleepest, I will give to thee and to thy seed. And thy seed shall be as
the dust of the earth. Thou shalt spread abroad to the west, and to the east, and to the
north, and to the south; and in thee and thy seed all the nations of the earth shall be
blessed.
Nor did God cease afterwards to excite in the posterity of Abraham and
in many others, the expectation of a Saviour, by renewing the recollection of the same
promise; for after the establishment of the Jewish State and religion it became better
known to His people. Types signified and men foretold what and how great blessings the
Saviour and Redeemer, Christ Jesus, was to bring to mankind. And indeed the Prophets,
whose minds were illuminated with light from above, foretold the birth of the Son of God,
the wondrous works which He wrought while on earth, His doctrine, character, life, death,
Resurrection, and the other mysterious circumstances regarding Him, and all these they
announced to the people as graphically as if they were passing before their eyes. With the
exception that one has reference to the future and the other to the past, we can discover
no difference between the predictions of the Prophets and the preaching of the Apostles,
between the faith of the ancient Patriarchs and that of Christians.
But we are now to speak of the several parts of this Article.
"Jesus"
Jesus is the proper name of the God-man and signifies Saviour: a name
given Him not accidentally, or by the judgment or will of man, but by the counsel and
command of God. For the Angel announced to Mary His mother: Behold thou shalt conceive in
thy womb, and shalt bring forth a son; and thou shalt call his name Jesus. He afterwards
not only commanded Joseph, who was espoused to the Virgin, to call the child by that name,
but also declared the reason why He should be so called. Joseph, son of David, said the
Angel, fear not to take unto thee Mary thy wife, for that which is conceived in her is of
the Holy Ghost. And she shall bring forth a son and thou shalt call his name Jesus. For he
shall save his people from their sins.
In the Sacred Scriptures we meet with many who were called by this
name. So, for example, was called the son of Nave, who succeeded Moses, and, by special
privilege denied to Moses, conducted into the land of promise the people whom Moses had
delivered from Egypt; and also the son of Josedech, the priest. But how much more
appropriate it is to call by this name our Saviour, who gave light, liberty and salvation,
not to one people only, but to all men, of all ages to men oppressed, not by famine, or
Egyptian or Babylonian bondage, but sitting in the shadow of death and fettered by the
galling chains of sin and of the devil who purchased for them a right to the inheritance
of heaven and reconciled them to God the Father! In those men who were designated by the
same name we see foreshadowed Christ the Lord, by whom the blessings just enumerated were
poured out on the human race.
All other names which according to prophecy were to be given by divine
appointment to the Son of God, are comprised in this one name Jesus; for while they
partially signified the salvation which He was to bestow upon us, this name included the
force and meaning of all human salvation.
"Christ"
To the name Jesus is added that of Christ, which signifies the
anointed. This name is expressive of honour and office, and is not peculiar to one thing
only, but common to many; for in the Old Law priests and kings, whom God, on account of
the dignity of their office, commanded to he anointed, were called christs. For priests
commend the people to God by unceasing prayer, offer sacrifice to Him, and turn away His
wrath from mankind. Kings are entrusted with the government of the people; and to them
principally belong the authority of the law, the protection of innocence and the
punishment of guilt. As, therefore, both these functions seem to represent the majesty of
God on earth, those who were appointed to the royal or sacerdotal office were anointed
with oil. Furthermore, since Prophets, as the interpreters and ambassadors of the immortal
God, have unfolded to us the secrets of heaven and by salutary precepts and the prediction
of future events have exhorted to amendment of life, it was customary to anoint them also.
When Jesus Christ our Saviour came into the world, He assumed these
three characters of Prophet, Priest and King, and was therefore called Christ, having been
anointed for the discharge of these functions, not by mortal hand or with earthly
ointment, but by the power of His heavenly Father and with a spiritual oil; for the
plenitude of the Holy Spirit and a more copious effusion of all gifts than any other
created being is capable of receiving were poured into His soul. This the Prophet clearly
indicates when he addresses the Redeemer in these words: Thou hast loved justice, and
hated iniquity: therefore God, thy God, hath anointed thee with the oil of gladness above
thy fellows. The same is also more explicitly declared by the Prophet Isaias: The spirit
of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to
the meek.
Jesus Christ, therefore, was the great Prophet and Teacher, from whom
we have learned the will of God and by whom the world has been taught the knowledge of the
heavenly Father. The name prophet belongs to Him preeminently, because all others who were
dignified with that name were His disciples, sent principally to announce the coming of
that Prophet who was to save all men.
Christ was also a Priest, not indeed of the same order as were the
priests of the tribe of Levi in the Old Law, but of that of which the Prophet David sang:
Thou art a priest for ever according to the order of Melchisedech. This subject the
Apostle fully and accurately develops in his Epistle to the Hebrews.
Christ not only as God, but also as man and partaker of our nature, we
acknowledge to be a King. Of Him the Angel testified: He shall reign in the house of Jacob
for ever. And of his kingdom there shall be no end. This kingdom of Christ is spiritual
and eternal, begun on earth but perfected in heaven. He discharges by His admirable
Providence the duties of King towards His Church, governing and protecting her against the
assaults and snares of her enemies, legislating for her and imparting to her not only
holiness and righteousness, but also the power and strength to persevere. But although the
good and the bad are found within the limits of this kingdom, and thus all men by right
belong to it, yet those who in conformity with His commands lead unsullied and innocent
lives, experience beyond all others the sovereign goodness and beneficence of our King.
Although descended from the most illustrious race of kings, He obtained this kingdom not
by hereditary or other human right, but because God bestowed on Him as man all the power,
dignity and majesty of which human nature is capable. To Him, therefore, God delivered the
government of the whole world, and to this His sovereignty, which has already commenced,
all things shall be made fully and entirely subject on the day of judgment.
"His Only Son"
In these words, mysteries more exalted with regard to Jesus are
proposed to the faithful as objects of their belief and contemplation; namely, that He is
the Son of God, and true God, like the Father who begot Him from eternity. We also confess
that He is the Second Person of the Blessed Trinity, equal in all things to the Father and
the Holy Ghost; for in the Divine Persons nothing unequal or unlike should exist, or even
be imagined to exist, since we acknowledge the essence, will and power of all to be one.
This truth is both clearly revealed in many passages of Holy Scripture and sublimely
announced in the testimony of St. John: In the beginning was the Word, and the Word was
with God, and the Word was God.
But when we are told that Jesus is the Son of God, we are not to
understand anything earthly or mortal in His birth; but are firmly to believe and piously
to adore that birth by which, from all eternity, the Father begot the Son, a mystery which
reason cannot fully conceive or comprehend, and at the contemplation of which,
overwhelmed, as it were, with admiration, we should exclaim with the Prophet: Who shall
declare his generation? On this point, then, we are to believe that the Son is of the same
nature, of the same power and wisdom, with the Father, as we more fully profess in these
words of the Nicene Creed: And in one Lord Jesus Christ, his Only-begotten Son, born of
the Father before all ages, God of God, light of light, true God of true God, begotten,
not made, consubstantial to the Father, by whom all things were made.
Among the different comparisons employed to elucidate the mode and
manner of this eternal generation that which is borrowed from the production of thought in
our mind seems to come nearest to its illustration, and hence St. John calls the Son the
Word. For as our mind, in some sort understanding itself, forms an image of itself, which
theologians express by the term word, so God, as far as we may compare human things to
divine, understanding Himself, begets the eternal Word. It is better, however, to
contemplate what faith proposes, and in the sincerity of our souls to believe and confess
that Jesus Christ is true God and true Man, as God, begotten of the Father before all
ages, as Man, born in time of Mary, His Virgin Mother.
While we thus acknowledge His twofold Nativity; we believe Him to be
one Son, because His divine and human natures meet in one Person. As to His divine
generation He has no brethren or coheirs, being the Only-begotten Son of the Father, while
we mortals are the work of His hands. But if we consider His birth as man, He not only
calls many by the name of brethren, but treats them as such, since He admits them to share
with Him the glory of His paternal inheritance. They are those who by faith have received
Christ the Lord, and who really, and by works of charity, show forth the faith which they
profess in words. Hence the Apostle calls Christ, the first-born amongst many brethren.
"Our Lord"
Of our Saviour many things are recorded in Sacred Scripture. Some of
these, it is evident, apply to Him as God and some as man, because from His two natures He
received the different properties which belong to both. Hence we say with truth that
Christ is Almighty, Eternal, Infinite, and these attributes He has from His Divine Nature;
again, we say of Him that He suffered, died, and rose again, which are properties
manifestly that belong to His human nature.
Besides these terms, there are others common to both natures; as when
in this Article of the Creed we say our Lord. If, then, this name applies to both natures,
rightly is He to be called our Lord. For as He, as well as the Father, is the eternal God,
so is He Lord of all things equally with the Father; and as He and the Father are not the
one, one God, and the other, another God, but one and the same God, so likewise He and the
Father are not the one, one Lord, and the other, another Lord.
As man, He is also for many reasons appropriately called our Lord.
First, because He is our Redeemer, who delivered us from sin, He deservedly acquired the
power by which He truly is and is called our Lord. This is the doctrine of the Apostle:
He humbled himself, becoming obedient unto death, even to the death of
the cross. For which cause God also hath exalted him, and hath given him a name which is
above all names: that at the name of Jesus every knee should bend, of those that are in
heaven, on earth, and under the earth: and that every tongue should confess that the Lord
Jesus Christ is in the glory of God the Father. And of Himself He said, after His
Resurrection: All power is given to me in heaven and in earth.
He is also called Lord because in one Person both natures, the human
and the divine, are united; and even though He had not died for us, He would have yet
deserved, by this admirable union, to be constituted common Lord of all created things,
particularly of the faithful who obey and serve Him with all the fervour of their souls.
Duties Owed To Christ Our Lord
It remains, therefore, that the pastor remind the faithful that: from
Christ we take our name and are called Christians; that we cannot be ignorant of the
extent of His favours, particularly since by His gift of faith we are enabled to
understand all these things. We, above all others, are under the obligation of devoting
and consecrating ourselves forever, like faithful servants, to our Redeemer and our Lord.
This indeed, we promised at the doors of the church when about to be
baptised; for we then declared that we renounced the devil and the world, and gave
ourselves unreservedly to Jesus Christ. But if to be enrolled as soldiers of Christ we
consecrated ourselves by so holy and solemn a profession to our Lord, what punishments
should we not deserve if after our entrance into the Church, and after having known the
will and laws of God and received the grace of the Sacraments, we were to form our lives
upon the precepts and maxims of the world and the devil, just as though when cleansed in
the waters of Baptism, we had pledged our fidelity to the world and to the devil, and not
to Christ the Lord and Saviour!
What heart so cold as not to be inflamed with love by the kindness and
good will exercised toward us by so great a Lord, who, though holding us in His power and
dominion as slaves ransomed by His blood, yet embraces us with such ardent love as to call
us not servants, but friends and brethren? This, assuredly, supplies the most just, and
perhaps the strongest, claim to induce us always to acknowledge, venerate, and adore Him
as our Lord.
ARTICLE III : "WHO WAS CONCEIVED BY THE HOLY GHOST, BORN OF THE
VIRGIN MARY"
Importance Of This Article
From what has been said in the preceding Article, the faithful can
understand that in bringing us from the relentless tyranny of Satan into liberty, God has
conferred a singular and surpassing blessing on the human race. But if we place before our
eyes also the plan and means by which He deigned chiefly to accomplish this, then, indeed,
we shall see that there is nothing more glorious or magnificent than this divine goodness
and beneficence towards us.
First Part of this Article:
"Who was Conceived,'
The pastor, then, should enter on the exposition of this third Article
by developing the grandeur of this mystery, which the Sacred Scriptures very frequently
propose for our consideration as the principal source of our eternal salvation. Its
meaning he should teach to be that we believe and confess that the same Jesus Christ, our
only Lord, the Son of God, when He assumed human flesh for us in the womb of the Virgin,
was not conceived like other men, from the seed of man, but in a manner transcending the
order of nature, that is, by the power of the Holy Ghost; so that the same Person,
remaining God as He was from eternity, became man, what He was not before.
That such is the meaning of the above words is clear from the Creed of
the Holy Council of Constantinople, which says: Who for us men, and for our salvation,,
came down from heaven, and became incarnate by the Holy Ghost of the Virgin Mary, and was
made man. The same truth we also find unfolded by St. John the Evangelist, who imbibed
from the bosom of the Lord and Saviour Himself the knowledge of this most profound
mystery. For when he had declared the nature of the Divine Word as follows: In the
beginning was the Word, and the Word was with God, and the Word was God, he concluded: And
the Word was made flesh and dwelt among us.
The Word, which is a Person of the Divine Nature, assumed human nature
in such a manner that there should be one and the same Person in both the divine and human
natures. Hence this admirable union preserved the actions and properties of both natures;
and as Pope St. Leo the Great said: The lowliness of the inferior nature was not consumed
in the glory of the superior, nor did the assumption of the inferior lessen the glory of
the superior.
"By the Holy Ghost"
As an explanation of the words in which this Article is expressed is
not to be omitted, the pastor should teach that when we say that the Son of God was
conceived by the power of the Holy Ghost, we do not mean that this Person alone of the
Holy Trinity accomplished the mystery of the Incarnation. Although the Son only assumed
human nature, yet all the Persons of the Trinity, the Father, the Son, and the Holy Ghost,
were authors of this mystery.
It is a principle of Christian faith that whatever God does outside
Himself in creation is common to the Three Persons, and that one neither does more than,
nor acts without another. But that one emanates from another, this only cannot be common
to all; for the Son is begotten of the Father only, and the Holy Ghost proceeds from the
Father and the Son. Anything, however, which proceeds from them extrinsically is the work
of the Three Persons without difference of any sort, and of this latter description is the
Incarnation of the Son of God.
Of those things, nevertheless, that are common to all, the Sacred
Scriptures-often attribute some to one person, some to another. Thus, to the Father they
attribute power over all things ; to the Son, wisdom; to the Holy Ghost, love. Hence, as
the mystery of the Incarnation manifests the singular and boundless love of God towards
us, it is therefore in some sort peculiarly attributed to the Holy Ghost.
In The Incarnation Some Things Were Natural, Others Supernatural
In this mystery we perceive that some things were done which transcend
the order of nature, some by the power of nature. Thus, in believing that the body of
Christ was formed from the most pure blood of His Virgin Mother we acknowledge the
operation of human nature, this being a law common to the formation of all human bodies,
that they should be formed from the blood of the mother.
But what surpasses the order of nature and human comprehension is, that
as soon as the Blessed Virgin assented to the announcement of the Angel in these words,
Behold the handmaid of the Lord; be it done unto me according to thy word, the most sacred
body of Christ was immediately formed, and to it was united a rational soul enjoying the
use of reason; and thus in the same instant of time He was perfect God and perfect man.
That this was the astonishing and admirable work of the Holy Ghost cannot be doubted; for
according to the order of nature the rational soul is united to the body only after a
certain lapse of time.
Again -- and this should overwhelm us with astonishment -- as soon as
the soul of Christ was united to His body, the Divinity became united to both; and thus at
the same time His body was formed and animated, and the Divinity united to body and soul.
Hence, at the same instant He was perfect God and perfect man, and the
most Holy Virgin, having at the same moment conceived God and man, is truly and properly
called Mother of God and man. This the Angel signified to her when he said: Behold thou
shalt conceive in thy womb, and shalt bring forth a son; and thou shalt call his name
Jesus. He shall be great, and shall be called the Son of the Most High. The event verified
the prophecy of Isaias: Behold a virgin shall conceive, and bear a son. Elizabeth also
declared the same truth when" being filled with the Holy Ghost, she understood the
Conception of the Son of God, and said: Whence is this to me, that the mother of my Lord
should come to me?
As the body of Christ was formed of the pure blood of the immaculate
Virgin without the aid of man, as we have already said, and by the sole operation of the
Holy Ghost, so also, at the moment of His Conception, His soul was enriched with an
overflowing fullness of the Spirit of God, and a superabundance of all graces. For God
gave not to Him, as to others adorned with holiness and grace, His Spirit by measure, as
St. John testifies but poured into His soul the plenitude of all graces so abundantly that
of his fullness we all have received.
Although possessing that Spirit by which holy men attain the adoption
of sons of God, He cannot, however, be called the adopted son of God; for since He is the
Son of God by nature, the grace, or name of adoption, can on no account be deemed
applicable to Him.
How To Profit By The Mystery Of The Incarnation
These truths comprise the substance of what appears to demand
explanation regarding the admirable mystery of the Conception. To reap from them abundant
fruit for salvation the faithful should particularly recall, and frequently reflect, that
it is God who assumed human flesh; that the manner in which He became man exceeds our
comprehension, not to say our powers of expression; and finally, that He vouchsafed to
become man in order that we men might be born again as children of God. When to these
subjects they shall have given mature consideration, let them, in the humility of faith,
believe and adore all the mysteries contained in this Article, and not indulge a curious
inquisitiveness by investigating and scrutinising them -- an attempt scarcely ever
unattended with danger.
Second Part Of This Article: "Born Of The Virgin Mary"
These words comprise another part of this Article. In its exposition
the pastor should exercise considerable diligence, because the faithful are bound to
believe that Jesus the Lord was not only conceived by the power of the Holy Ghost, but was
also born of the Virgin Mary. The words of the Angel who first announced the happy tidings
to the world declare with what joy and delight of soul this mystery of our faith should be
meditated upon. Behold, said the Angel, I bring you good tidings of great joy" that
shall be to all the people. The same sentiments are clearly conveyed in the song chanted
by the heavenly host: Glory to God in the highest; and on earth peace to men of good will.
Then began the fulfilment of the splendid promise made by God to Abraham" that in his
seed all the nations of the earth should one day be blessed; for Mary" whom we truly
proclaim and venerate as Mother of God, because she brought forth Him who is at once God
and man, was descended from King David.
The Nativity Of Christ Transcends The Order Of Nature
But as the Conception itself transcends the order of nature, so also
the birth of our Lord presents to our contemplation nothing but what is divine.
Besides, what is admirable beyond the power of thoughts or words to
express, He is born of His Mother without any diminution of her maternal virginity, just
as He afterwards went forth from the sepulchre while it was closed and sealed, and entered
the room in which His disciples were assembled, the doors being shut; or, not to depart
from every-day examples, just as the rays of the sun penetrate without breaking or
injuring in the least the solid substance of glass, so after a like but more exalted
manner did Jesus Christ come forth from His mother's womb without injury to her maternal
virginity. This immaculate and perpetual virginity forms, therefore, the just theme of our
eulogy. Such was the work of the Holy Ghost, who at the Conception and birth of the Son so
favoured the Virgin Mother as to impart to her fecundity while preserving inviolate her
perpetual virginity.
Christ Compared to Adam" Mary to Eve
The Apostle sometimes calls Jesus Christ the second Adam, and compares
Him to the first Adam; for as in the first all men die, so in the second all are made
alive: and as in the natural order Adam was the father of the human race, so in the
supernatural order Christ is The author of grace and of glory.
The Virgin Mother we may also compare to Eve, making the second Eve,
that is, Mary, correspond to the first, as we have already shown that the second Adam,
that is, Christ, corresponds to the first Adam. By believing the serpent, Eve brought
malediction and death on mankind, and Mary, by believing the Angel, became the instrument
of The divine goodness in bringing life and benediction to the human race. From Eve we are
born children of wrath; from Mary we have received Jesus Christ, and through Him are
regenerated children of grace. To Eve it was said: In sorrow shalt thou bring forth
children. Mary was exempt from this law, for preserving her virginal integrity inviolate
she brought forth Jesus the Son of God without experiencing, as we have already said, any
sense of pain.
Types and Prophecies of the Conception and Nativity
The mysteries of this admirable Conception and Nativity being,
therefore, so great and so numerous, it accorded with the plan of divine Providence to
signify them by many types and prophecies. Hence the holy Fathers understood many things
which we meet in the Sacred Scriptures to refer to these mysteries, particularly that gate
of the sanctuary which Ezechiel saw closed; the stone cut out of the mountain without
hands, which became a great mountain and filled the universe, of which we read in Daniel;
the rod of Aaron, which alone budded of all the rods of the princes of Israel; and the
bush which Moses saw burr without being consumed.'
The holy Evangelist describes in detail the history of the birth of
Christ; but, as the pastor can easily recur to the Sacred Volume, it is unnecessary for us
to say more on the subject.
Lessons which this Article Teaches
The pastor should labor to impress deeply on the minds and hearts of
the faithful these mysteries, which were written for our learning; first, that by the
commemoration of so great a benefit they may make some return of gratitude to God, its
author, and next, in order to place before their eyes, as a model for imitation, this
striking and singular example of humility.
Humility And Poverty Of Christ
What can be more useful, what better calculated to subdue the pride and
haughtiness of the human heart, than to reflect frequently that God humbles Himself in
such a manner as to assume our frailty and weakness, in order to communicate to us His
glory; that God becomes man, and that He at whose nod, to use the words of Scripture, the
pillars of heaven tremble and are affrighted bows His supreme and infinite majesty to
minister to man; that He whom the Angels adore in heaven is born on earth ! When such is
the goodness of God towards us, what, I ask, should we not do to testify our obedience to
His will? With what willingness and alacrity should we not love, embrace, and perform all
the duties of humility ?
The faithful should also consider the salutary lessons which Christ at
His birth teaches before He begins to speak. He is born in poverty; He is born a stranger
under a roof not His own; He is born in a lonely crib; He is born in the depth of winter !
For St. Luke writes as follows: And it came to pass, that when they were there, her days
were accomplished, that she should be delivered. And she brought forth her first-born, and
wrapped him up in swaddling clothes, and laid him in a manger; because there was no room
for them in the inn. Could the Evangelist have described under more humble terms the
majesty and glory that filled the heavens and the earth ? He does not say, there was no
room in the inn, but there was no room for him who says, the world is mine, and the
fullness thereof. As another Evangelist has expressed it: He came unto his own, and his
own received him not.
Elevation And Dignity Of Man
When the faithful have placed these things before their eyes, let them
also reflect that God condescended to assume the lowliness and frailty of our flesh in
order to exalt man to the highest degree of dignity. This single reflection, that He who
is true and perfect God became man, supplies sufficient proof of the exalted dignity
conferred on the human race by the divine bounty; since we may now glory that the Son of
God is bone of our bone, and flesh of our flesh, a privilege not given to Angels, for
nowhere, says the Apostle, doth he take hold of the Angels: but of the seed of Abraham he
taketh hold.
Duty Of Spiritual Nativity
We must also take care lest to our great injury it should happen that
just as there was no room for Him in the inn at Bethlehem, in which to be born, so
likewise now, after He has been born in the flesh, He should find no room in our hearts in
which to be born spiritually. For since He is most desirous of our salvation, this
spiritual birth is the object of His most earnest solicitude.
As, then, by the power of the Holy Ghost, and in a manner superior to
the order of nature, He was made man and was born, was holy and even holiness itself, so
does it become our duty to be born, not of blood, nor of the will of the flesh, but of
God; to walk as new creatures in newness of spirit, and to preserve that holiness and
purity of soul which so much becomes men regenerated by the Spirit of God. Thus shall we
reflect some faint image of the holy Conception and Nativity of the Son of God, which are
the objects of our firm faith, and believing which we revere and adore the wisdom of God
in a mystery which is hidden.
ARTICLE IV : "Suffered Under Pontius Pilate, Was Crucified, Dead,
And Buried'"
Importance Of This Article
How necessary is a knowledge of this Article, and how assiduous the
pastor should be in stirring up in the minds of the faithful the frequent recollection of
our Lord's Passion" we learn from the Apostle when he says that he knows nothing but
Jesus Christ and him crucified.' The pastor, therefore, should exercise the greatest care
and pains in giving a thorough explanation of this subject" in order that the
faithful" being moved by the remembrance of so great a benefit" may give
themselves entirely to the contemplation of the goodness and love of God towards us.
First Part of this Article: '"Suffered Under Pontius Pilate, was
Crucified,,
The first part of this Article (of the second we shall treat hereafter)
proposes for our belief that when Pontius Pilate governed the province of Judea"
under Tiberius Caesar" Christ the Lord was nailed to a cross. Having been
seized" mocked, outraged and tortured in various forms" He was finally
crucified.
"Suffered,"
It cannot be a matter of doubt that His soul" as to its inferior
part" was sensible of these torments; for as He really assumed human nature" it
is a necessary consequence that He really, and in His soul, experienced a most acute sense
of pain. Hence these words of the Saviour: My soul is sorrowful even unto death.
Although human nature was united to the Divine Person, He felt the
bitterness of His Passion as acutely as if no such union had existed" because in the
one Person of Jesus Christ were preserved the properties of both natures" human and
divine; and therefore what was passible and mortal remained passible and mortal; while
what was impassible and immortal, that is, His Divine Nature, continued impassible and
immortal.
"Under Pontius Pilate"
Since we find it here so diligently recorded that Jesus Christ suffered
when Pontius Pilate was procurator of Judea, the pastor should explain the reason. By
fixing the time, which we find also done by the Apostle Paul, so important and so
necessary an event is rendered more easily ascertainable by all. Furthermore those words
show that the Saviour's prediction was really verified: They shall deliver him to the
Gentiles, to be mocked and scourged and crucified.
"Was Crucified"
The fact that He suffered death precisely on the wood of the cross must
also be attributed to a particular counsel of God, which decreed that life should return
by the way whence death had arisen The serpent who had triumphed over our first parents by
the wood (of a tree) was vanquished by Christ on the wood of the cross.
Many other reasons which the Fathers have discussed in detail might be
adduced to show that it was fit that our Redeemer should suffer death on the cross rather
than in any other way. But, as the pastor will show" it is enough for the faithful to
believe that this kind of death was chosen by the Saviour because it appeared better
adapted and more appropriate to the redemption of the human race; for there certainly
could be none more ignominious and humiliating. Not only among the Gentiles was the
punishment of the cross held accursed and full of shame and infamy, but even in the Law of
Moses the man is called accursed that hangeth on a tree.
Importance Of The History Of The Passion
Furthermore, the pastor should not omit the historical part of this
Article, which has been so carefully set forth by the holy Evangelists; so that the
faithful may be acquainted with at least the principal points of this mystery, that is to
say, such as seem more necessary to confirm the truth of our faith. For it is on this
Article, as on their foundation, that the Christian faith and religion rest; and if this
truth be firmly established, all the rest is secure. Indeed, if one thing more than
another presents difficulty to the mind and understanding of man, assuredly it is the
mystery of the cross, which, beyond all doubt, must be considered the most difficult of
all; so much so that only with great difficulty can we grasp the fact that our salvation
depends on the cross, and on Him who for us was nailed thereon. In this, however, as the
Apostle teaches, we may well admire the wonderful Providence of God; for, seeing that in
the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of
preaching, to save them that believe. It is no wonder, then, that the Prophets, before the
coming of Christ, and the Apostles, after His death and Resurrection, labored so
strenuously to convince mankind that He was the Redeemer of the world, and to bring them
under the power and obedience of the Crucified.
Figures And Prophecies Of The Passion And Death Of The Saviour
Since, therefore, nothing is so far above the reach of human reason as
the mystery of the cross, the Lord immediately after the fall ceased not, both by figures
and prophecies, to signify the death by which His Son was to die.
To mention a few of these types. First of all, Abel, who fell a victim
of the envy of his brother, Isaac who was commanded to be offered in sacrifice, the lamb
immolated by the Jews on their departure from Egypt, and also the brazen serpent lifted up
by Moses in the desert, were all figures of the Passion and death of Christ the Lord.
As to the Prophets, how many there were who foretold Christ's Passion
and death is too well known to require development here. Not to speak of David, whose
Psalms embrace all the principal mysteries of Redemption, the oracles of Isaias in
particular are so clear and graphic that he might be said rather to have recorded a past
than predicted a future event. a
Second Part Of This Article: "Dead, And Buried"
Christ Really Died
The pastor should explain that these words present for our belief that
Jesus Christ, after He was crucified, really died and was buried. It is not without just
reason that this is proposed to the faithful as a separate object of belief, since there
were some who denied His death upon the cross. The Apostles, therefore, were justly of
opinion that to such an error should be opposed the doctrine of faith contained in this
Article, the truth of which is placed beyond the possibility of doubt by the united
testimony of all the Evangelists, who record that Jesus yielded up the ghost.
Moreover as Christ was true and perfect man, He of course was capable
of dying. Now man dies when the soul is separated from the body. When, therefore, we say
that Jesus died, we mean that His soul was disunited from His body. We do not admit,
however, that the Divinity was separated from His body. On the contrary, we firmly believe
and profess that when His soul was dissociated from His body, His Divinity continued
always united both to His body in the sepulchre and to His soul in limbo. It became the
Son of God to die, that, through death, he might destroy him who had the empire of death
that is the devil, and might deliver them, who through the fear of death were all their
lifetime subject to servitude.
Christ Died Freely
It was the peculiar privilege of Christ the Lord to have died when He
Himself decreed to die, and to have died not so much by external violence as by internal
assent. Not only His death, but also its time and place, were ordained by Him. For thus
Isaias wrote: He was offered because it was his own will. The Lord before His Passion,
declared the same of Himself: I lay down my life, that I may take it again. No man taketh
it away from me: but I lay it down of myself, and I have power to lay it down: and I have
power to take it again. As to the time and place of His death, He said, when Herod
insidiously sought His life: Go and tell that fox: Behold I cast out devils, and do cures
to-day and to-morrow, and the third day I am consummated. Nevertheless I must walk today
and to-morrow, and the day following, because it cannot be that a prophet perish out of
Jerusalem.'' He therefore offered Himself not involuntarily or by compulsion but of His
own free will. Going to meet His enemies He said: I am he; and all the punishments which
injustice and cruelty inflicted on Him He endured voluntarily.
The Thought Of Christ's Death Should Excite Our Love And Gratitude
When we meditate on the sufferings and all the torments of the
Redeemer, nothing is better calculated to stir our souls than the thought that He endured
them thus voluntarily. Were anyone to endure all kinds of suffering for our sake, not
because he chose them but simply because he could not escape them, we should not consider
this a very great favour; but were he to endure death freely, and for our sake only,
having had it in his power to avoid it, this indeed would be a benefit so overwhelming as
to deprive even the most grateful heart, not only of the power of returning but even of
feeling due thanks. We may hence form an idea of the transcendent and intense love of
Jesus Christ towards us, and of His divine and boundless claims to our gratitude.
Christ Was Really Buried
When we confess that He was buried, we do not make this, as it were, a
distinct part of the Article, as if it presented any new difficulty which is not implied
in what we have said of His death; for if we believe that Christ died, we can also easily
believe that He was buried. The word buried was added in the Creed, first, that His death
might be rendered more certain, for the strongest argument of a person's death is the
proof that his body was buried; and, secondly, to render the miracle of His Resurrection
more authentic and illustrious.
It is not, however, our belief that the body of Christ alone was
interred. The above words propose, as the principal object of our belief, that God was
buried; as according to the rule of Catholic faith we also say with the strictest truth
that God died, and that God was born of a virgin. For as the Divinity was never separated
from His body which was laid in the sepulchre, we truly confess that God was buried.
Circumstances Of 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 the greatness 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
bottomless pit, and is hell strictly so-called.
Among them is also the fire of purgatory, in which the souls of just
men are cleansed by a temporary punishment, in order to be admitted into their eternal
country, into which nothing defiled entereth. The truth of this doctrine, founded, as holy
Councils declare,' on Scripture, and confirmed by Apostolic tradition, demands exposition
from the pastor, all the more diligent and frequent, because we live in times when men
endure not sound doctrine.
Lastly, the third kind of abode is that into which the souls of the
just before the coming of Christ the Lord, were received, and where, without experiencing
any sort of pain, but supported by the blessed hope of redemption, they enjoyed peaceful
repose. To liberate these holy souls, who, in the bosom of Abraham were expecting the
Saviour, Christ the Lord descended into hell.
"He Descended"
We are not to imagine that His power and virtue only, and not also His
soul, descended into hell; but we are firmly to believe that His soul itself, really and
substantially, descended thither, according to this conclusive testimony of David: Thou
wilt not leave my soul in hell.
But although Christ descended into hell, His supreme power was in no
degree lessened, nor was the splendour of His sanctity obscured by any blemish. His
descent served rather to prove that whatever had been foretold of His sanctity was true;
and that, as He had previously demonstrated by so many miracles, He was truly the Son of
God.
This we shall easily understand by comparing the causes of the descent
of Christ with those of other men. They descended as captives; He as free and victorious
among the dead, to subdue those demons by whom, in consequence of guilt, they were held in
captivity. Furthermore all others descended, either to endure the most acute torments, or,
if exempt from other pain, to be deprived of the vision of God, and to be tortured by the
delay of the glory and happiness for which they yearned; Christ the Lord descended, on the
contrary, not to suffer, but to liberate the holy and the just from their painful
captivity, and to impart to them the fruit of His Passion. His supreme dignity and power,
therefore, suffered no diminution by His descent into hell.
Why He Descended into Hell
To Liberate The Just
Having explained these things, the pastor should next proceed to teach
that Christ the Lord descended into hell, in order that having despoiled the demons, He
might liberate from prison those holy Fathers and the other just souls, and might bring
them into heaven with Himself. This He accomplished in an admirable and most glorious
manner; for His august presence at once shed a celestial lustre upon the captives and
filled them with inconceivable joy and delight. He also imparted to them that supreme
happiness which consists in the vision of God, thus verifying His promise to the thief on
the cross: This day thou shalt be with me in paradise.
This deliverance of the just was long before predicted by Osee in these
words: O death, I will be thy death; O hell, I will be thy bite; ' and also by the Prophet
Zachary: Thou also by the blood of thy testament hast sent forth thy prisoners out of the
pit, wherein is no water; and lastly, the same is expressed by the Apostle in these words:
Despoiling the principalities and powers, he hath exposed them confidently in open show,
triumphing over them in himself.
But the better to understand the efficacy of this mystery we should
frequently call to mind that not only the just who were born after the coming of our Lord,
but also those who preceded Him from the days of Adam, or who shall be born until the end
of time, obtain their salvation through the benefit of His Passion. Wherefore before His
death and Resurrection heaven was closed against every child of Adam. The souls of the
just, on their departure from this life, were either borne to the bosom of Abraham; or, as
is still the case with those who have something to be washed away or satisfied for, were
purified in the fire of purgatory.
To Proclaim His Power
Another reason why Christ the Lord descended into hell is that there,
as well as in heaven and on earth, He might proclaim His power and authority, and that
every knee should bow, of those that are in heaven, on earth, and under the earth.
And here, who is not filled with admiration and astonishment when he
contemplates the infinite love of God for man! Not satisfied with having undergone for our
sake a most cruel death, He penetrates the inmost recesses of the earth to transport into
bliss the souls whom He so dearly loved and whose liberation from thence He had achieved.
Second Part of this Article: "The Third Day He arose again from
the Dead"
We now come to the second part of the Article, and how indefatigable
should be the labours of the pastor in its exposition we learn from these words of the
Apostle: Be mindful that the Lord Jesus Christ is risen again from the dead. This command
no doubt was addressed not only to Timothy, but to all others who have care of souls.
The meaning of the Article is this: Christ the Lord expired on the
cross, on Friday at the ninth hour, and was buried on the evening of the same day by His
disciples, who with the permission of the governor, Pilate, laid the body of the Lord,
taken down from the cross, in a new tomb, situated in a garden near at hand. Early on the
morning of the third day after His death, that is, on Sunday, His soul was reunited to His
body, and thus He who was dead during those three days arose, and returned again to life,
from which He had departed when dying.
"He arose Again"
By the word Resurrection, however, we are not merely to understand that
Christ was raised from the dead, which happened to many others, but that He rose by His
own power and virtue, a singular prerogative peculiar to Him alone. For it is incompatible
with nature and was never given to man to raise himself by his own power, from death to
life. This was reserved for the almighty power of God, as we learn from these words of the
Apostle: Although he was crucified through weakness, yet he liveth by the power of God.
This divine power, having never been separated, either from His body in the grave, or from
His soul in hell, there existed a divine force both within the body, by which it could be
again united to the soul, and within the soul, by which it could again return to the body.
Thus He was able by His own power to return to life and rise from the dead.
This David, filled with the spirit of God, foretold in these words: His
right hand hath wrought for him salvation, and his arm is holy. Our Lord confirmed this by
the divine testimony of His own mouth when He said: I lay down my life that I may take it
again . . . and I have power to lay it down: and I have power to take it up again. To the
Jews He also said, in corroboration of His doctrine: Destroy this temple, and in three
days I will raise it up. Although the Jews understood Him to have spoken thus of that
magnificent Temple built of stone, yet as the Scripture testifies in the same place, he
spoke of the temple of his body. We sometimes, it is true, read in Scripture that He was
raised by the Father; but this refers to Him as man, just as those passages on the other
hand, which say that He rose by His own power relate to Him as God.
"From the Dead"
It is also the peculiar privilege of Christ to have been the first who
enjoyed this divine prerogative of rising from the dead, for He is called in Scripture the
first-begotten from the dead, and also the first-born of the dead. The Apostle also says:
Christ is risen from the dead, the first-fruits of them that sleep: for by a man came
death, and by a man the resurrection of the dead. And as in Adam all die, so also in
Christ all shall be made alive. But every one in his own order: the first-fruits Christ,
then they that are of Christ.
These words of the Apostle are to be understood of a perfect
resurrection, by which we are raised to an immortal life and are no longer subject to the
necessity of dying. In this resurrection Christ the Lord holds the first place; for if we
speak of resurrection; that is, of a return to life, subject to the necessity of again
dying, many were thus raised from the dead before Christ, all of whom, however, were
restored to life to die again. But Christ the Lord, having subdued and conquered death, so
arose that He could die no morel according to' this most clear testimony: Christ rising
again from the dead, dieth now no more, death shall no more have dominion over him.
"The Third Day"
In explanation of the additional words of the Article, the third day,
the pastor should inform the people that they must not think our Lord remained in the
grave during the whole of these three days. But as He lay in the sepulchre one full day, a
part of the preceding and a part of the following day, He is said, with strictest truth,
to have lain in the grave for three days, and on the third day to have risen again from
the dead.
To prove that He was God He did not delay His Resurrection to the end
of the world; while, on the other hand, to convince us that He was truly man and really
died, He rose not immediately, but on the third day after His death, a space of time
sufficient to prove the reality of His death.
"According to the Scriptures"
Here the Fathers of the first Council of Constantinople added the
words, according to the Scriptures, which they took from St. Paul. These words they
embodied with the Creed, because the same Apostle teaches the absolute necessity of the
mystery of the Resurrection when he says: If Christ be not risen again, then is our
preaching vain, and your faith is also vain . . . for you are yet in your sins. Hence,,
admiring our belief of this Article St. Augustine says: It is no great thing to believe
that Christ died. This the pagans, Jews, and all the wicked believe; in a word, all
believe that Christ died. But that He rose from the dead is the belief of the Christians.
To believe that He rose again, this we deem of great moment.
Hence it is that our Lord very frequently spoke to His disciples of His
Resurrection, and seldom or never of His Passion without adverting to His Resurrection.
Thus, when He said: The son of man . . . shall be delivered to the Gentiles, and shall be
mocked, and scourged, and spit upon; and after they have scourged him, they will put him
to death; He added: and the third day he shall rise again.' Also when the Jews called upon
Him to give an attestation of the truth of His doctrine by some miraculous sign He said: A
sign shall not be given to them, but the sign of Jonas the prophet. For as Jonas was in
the whales belly three days and three nights: so shall the son of man be in the heart of
the earth three days and three nights.
Three Useful Considerations on this Article
To understand still better the force and meaning of this Article, there
are three things which we must consider and understand: first, why the Resurrection was
necessary; secondly, its end and object; thirdly, the blessings and advantages of which it
is to us the source.
Necessity Of The Resurrection
With regard to the first, it was necessary that Christ should rise
again in order to manifest the justice of God; for it was most congruous that He who
through obedience to God was degraded, and loaded with ignominy, should by Him be exalted.
This is a reason assigned by the Apostle when he says to the Philippians: He humbled
himself, becoming obedient unto death, even to the death of the cross. For which cause God
also hath exalted him. He rose also to confirm our faith, which is necessary for
justification; for the Resurrection of Christ from the dead by His own power affords an
irrefragable proof that He was the Son of God. Again the Resurrection nourishes and
sustains our hope. As Christ rose again, we rest on an assured hope that we too shall rise
again; the members must necessarily arrive at the condition of their head. This is the
conclusion which St. Paul seems to draw when he writes to the Corinthians and to the
Thessalonians.' And Peter, the Prince of the Apostles, says: Blessed be the God and Father
of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a
lively nope, by the resurrection of Jesus Christ from the dead, unto the inheritance
incorruptible.
Finally, the Resurrection of our Lord, as the pastor should inculcate,
was necessary to complete the mystery of our salvation and redemption. By His death Christ
liberated us from sin; by His Resurrection, He restored to us the most important of those
privileges which we had forfeited by sin. Hence these words of the Apostle: He was
delivered up for our sins, and rose again for our justification. That nothing, therefore,
may be wanting to the work of our salvation, it was necessary that as He died, He should
also rise again.'
Ends Of The Resurrection
From what has been said we can perceive what important advantages the
Resurrection of Christ the Lord has conferred on the faithful. In the Resurrection we
acknowledge God to be immortal, full of glory, the conqueror of death and the devil; and
all this we are firmly to believe and openly to profess of Christ Jesus.
Again, the Resurrection of Christ effects for us the resurrection of
our bodies not only because it was the efficient cause of this mystery, but also because
we all ought to arise after the example of the Lord. For with regard to the resurrection
of the body we have this testimony of the Apostle: By a man came death, and by a man the
resurrection of the dead. In all that God did to accomplish the mystery of our redemption
He made use of the humanity of Christ as an effective instrument, and hence His
Resurrection was, as it were, an instrument for the accomplishment of our resurrection.
It may also be called the model of ours, inasmuch as His Resurrection
was the most perfect of all. And as His body, rising to immortal glory, was changed, so
shall our bodies also, before frail and mortal, be restored and clothed with glory and
immortality. In the language of the Apostle: We look for the Saviour, our Lord Jesus
Christ, who will reform the body of our lowness, made like to the body of his glory.
The same may be said of a soul dead in sin. How the Resurrection of
Christ is proposed to such a soul as the model of her resurrection the same Apostle shows
in these words: As Christ is risen from the dead by the glory of the Father, so we also
may walk in newness of life. For if we have been planted together in the likeness of his
death, we shall be also in the likeness of his resurrection. Again a little further on he
says: Knowing that Christ rising again from the dead, dieth now no more, death shall no
more have dominion over him. For in that he died to sin, he died once; but in that he
liveth, he liveth unto God: so do you also reckon, that you are dead to sin, but alive
unto God, in Christ Jesus.
Advantages Of The: Resurrection
From the Resurrection of Christ, therefore, we should draw two lessons:
the one, that after we have washed away the stains of sin, we should begin to lead a new
life, distinguished by integrity, innocence, holiness, modesty, justice, beneficence and
humility; the other, that we should so persevere in that newness of life as never more,
with the divine assistance, to stray from the paths of virtue on which we have once
entered.
Nor do the words of the Apostle prove only that the Resurrection of
Christ is proposed as the model of our resurrection; they also declare that it gives us
power to rise again, and imparts to us strength and courage to persevere in holiness and
righteousness, and in the observance of the Commandments of God. For as His death not only
furnishes us with an example, but also supplies us with strength to die to sin, so also
His Resurrection invigorates us to attain righteousness, so that thenceforward serving God
in piety and holiness, we may walk in the newness of life to which we have risen. By His
Resurrection, our Lord accomplished this especially that we, who before died with Him to
sin and to the world, should rise also with Him to a new order and manner of life.
Signs Of Spiritual Resurrection
The principal signs of this resurrection from sin which should be noted
are taught us by the Apostle. For when he says: If you be risen with Christ, seek the
things that are above, where Christ is sitting at the right hand of God, he distinctly
tells us that they who desire to possess life, honour, repose and riches, there chiefly
where Christ dwells, have truly risen with Christ.
When he adds: Mind the things that are above, not the things that are
upon the earth, he gives, as it were, another sign by which we may ascertain if we have
truly risen with Christ. As a relish for food usually indicates a healthy state of the
body, so with regard to the soul, if a person relishes whatever things are true, whatever
modest, whatever just, whatever holy, and experiences within him the sweetness of heavenly
things, this we may consider a very strong proof that such a one has risen with Christ
Jesus to a new and spiritual life.
ARTICLE VI : "HE ASCENDED INTO HEAVEN, SITTETH AT THE RIGHT HAND OF
GOD THE FATHER ALMIGHTY"
Importance Of This Article
Filled with the Spirit of God, and contemplating the blessed and
glorious Ascension of our Lord, the Prophet David exhorts all to celebrate that splendid
triumph with the greatest 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
the greatest diligence; and that he should take care that the people not only perceive it
with faith and understanding, but that they also strive as far as possible, with the
Lord's help to reflect it in their lives and actions.
First Part of this Article: "He Ascended into Heaven"
With regard, then, to the exposition of this sixth Article, which has
reference principally to this divine mystery, we shall begin with its first part, and
point out its force and meaning.
"Into Heaven"
This, then, the faithful must believe without hesitation, that Jesus
Christ, having fully accomplished the work of Redemption, ascended as man, body and soul,
into heaven; for as God He never forsook heaven, filling as He does all places with His
Divinity.
"He Ascended"
The pastor is also to teach that He ascended by His own power, not
being taken up by the power of another, as was Elias, who was carried to heaven in a fiery
chariot; or, as the Prophet Habacuc, or Philip, the deacon, who were borne through the air
by the divine power, and traversed great distances.
Neither did He ascend into heaven solely by the exercise of His supreme
power as God, but also by virtue of the power which He possessed as man. Although human
power alone was insufficient to accomplish this, yet the virtue with which the blessed
soul of Christ was endowed was capable of moving the body as it pleased, and His body, now
glorified, readily obeyed the behest of the soul that moved it. Hence, we believe that
Christ ascended into heaven as God and man by His own power.
Second Part of this Article: "Sitteth at the Right Hand of God the
Father Almighty"
The words He sitteth at the right hand of the Father form the second
part of this Article. In these words we observe a figure of speech; that is, a use of
words in other than their literal sense, as frequently happens in Scripture, when,
accommodating its language to human ideas, it attributes human affections and human
members to God, who, spirit as He is, admits of nothing corporeal.
"At the Right Hand"
As among men he who sits at the right hand is considered to occupy the
most honourable place, so, transferring the same idea to celestial things, to express the
glory which Christ as man has obtained above all others, we confess that He sits at the
right hand of the Father.
"Sitteth"
To sit does not imply here position and posture of body, but expresses
the firm and permanent possession of royal and supreme power and glory which He received
from the Father, and of which the Apostle says: Raising him up from the dead, and setting
him on his right hand in the heavenly places, above all principality, and power, and
virtue, and domination, and every name that is named, not only in this world, but also in
that which is to come; and he hath subjected all things under his feet. These words
manifestly imply that this glory belongs to our Lord in so special and exclusive a manner
that it cannot apply to any other created being. Hence in another place the Apostle
testifies: To which of the angels said he at any time: Sit on my right hand.
Reflections on the Ascension:
Its History
The pastor should explain the sense of the Article more at length by
detailing the history of the Ascension, of which the Evangelist St. Luke has left us an
orderly description in the Acts of the Apostles.
Greatness Of This Mystery
In this exposition he should observe, in the first place, that all
other mysteries refer to the Ascension as to their end and find in it their perfection and
completion; for as all the mysteries of religion commence with the Incarnation of our
Lord, so His sojourn on earth terminates with His Ascension.
Moreover the other Articles of the Creed which regard Christ the Lord
show His great humility and lowliness. Nothing can be conceived more humble, nothing more
lowly, than that the Son of God assumed our weak human nature, and suffered and died for
us. But nothing more magnificently, nothing more admirably, proclaims His sovereign glory
and divine majesty than what is contained in the present and in the preceding Article, in
which we declare that He rose from the dead, ascended into heaven, and sits at the right
hand of God the Father.
Reasons Of The Ascension
When the pastor has explained these truths, he should next accurately
show why Christ the Lord ascended into heaven.
First of all, He ascended because the glorious kingdom of the highest
heavens, not the obscure abode of this earth, presented a suitable dwelling place for Him
whose body, rising from the tomb, was clothed with the glory of immortality.
He ascended, however, not only to possess the throne of glory and the
kingdom which He had merited by His blood, but also to attend to whatever regards our
salvation.
Again, He ascended to prove thereby that His kingdom is not of this
world. For the kingdoms of this world are earthly and transient, and are based upon wealth
and the power of the flesh; but the kingdom of Christ is not, as the Jews expected,
earthly, but spiritual and eternal. Its resources and riches, too, are spiritual, as He
showed by placing His throne in the heavens, where they are counted richer and wealthier
who seek most earnestly the things that are of God, according to these words of St. James:
Hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom which
God hath promised to them that love him?
He also ascended into heaven in order to teach us to follow Him thither
in mind and heart. For as by His death and Resurrection He bequeathed to us an example of
dying and rising again in spirit, so by His Ascension He teaches and instructs us that
though dwelling on earth, we should raise ourselves in desire to heaven, confessing that
we are pilgrims and strangers on the earth, seeking a country and that we are
fellow-citizens with the saints, and the domestics of God, for, says the same Apostle, our
conversation is in heaven
Results Of The Ascension
The extent and greatness of the unutterable blessings which the bounty
of God has showered on us were long before, as the Apostle interprets, sung by the
inspired David: Ascending on high, he led captivity captive: He gave gifts to men.' For on
the tenth day He sent down the Holy Ghost, with whose power and plenitude He filled the
multitude of the faithful then present, and so fulfilled that splendid promise: It is
expedient to you that I go: for if I go not, the Paraclete will not come to you; but if I
go, I will send him to you.
He also ascended into heaven, according to the Apostle, that he may
appear in the presence of God f or us, and discharge for us the office of advocate with
the Father. My little children, says St. John, these things I write to you, that you may
not sin. But if any man sin, we have an. advocate with the Father, Jesus Christ the just:
and he is the propitiation for our sins. There is nothing from which the faithful should
derive greater joy and gladness of soul than from the reflection that Jesus Christ is
constituted our advocate and the mediator of our salvation with the Eternal Father, with
whom His influence and authority are supreme.
Finally, by His Ascension He has prepared for us a place, as He had
promised, and has entered, as our head, in the name of us all, into the possession of the
glory of heaven." Ascending into heaven, He threw open its gates, which had been
closed by the sin of Adam; and, as He foretold to His disciples at His Last Supper,
secured to us a way by which we may arrive at eternal happiness. In order to give an open
proof of this by its fulfilment, He introduced with Himself into the mansions of eternal
bliss the souls of the just whom He had liberated from hell.
Virtues Promoted By The Ascension.
A series of important advantages followed in the train of this
admirable profusion of celestial gifts. In the first place, the merit of our faith was
considerably augmented; because faith has for its object those things which fall not under
the senses, but are far raised above the reach of human reason and intelligence. If,
therefore, the Lord had not departed from us, the merit of our faith would not be the
same; for Christ the Lord has said: Blessed are they that have not seen, and have believed
In the next place, the Ascension of Christ into heaven contributes much
to confirm our hope. Believing that Christ, as man, ascended into heaven, and placed our
nature at the right hand of God the Father, we are animated with a strong hope that we, as
members, shall also ascend thither, to be there united to our Head, according to these
words of our Lord Himself: Father, I will that where I am, they also whom thou hast given
me may be with me
Another most important advantage is that He has taken our affections to
heaven and inflamed them with the Spirit of God; for most truly has it been said that
where our treasure is, there also is our heart. And, indeed, were Christ the Lord still
dwelling on earth, the contemplation of His human nature and His company would absorb all
our thoughts, and we should view the author of such blessings only as man, and cherish
towards Him a sort of earthly affection. But by His Ascension into heaven He has
spiritualised our affection and has made us venerate and love as God Him whom, on account
of His absence, we see only in thought. This we learn in part from the example of the
Apostles, who while our Lord was personally present with them, seemed to judge of Him in
some measure in a human light; and in part from these words of our Lord Himself: It is
expedient to you that I go. The imperfect affection with which they loved Christ Jesus
when present had to be perfected by divine love, and that by the coming of the Holy Ghost;
and therefore He immediately subjoins: If I go not, the Paraclete will not come to you.
The Ascension Benefits The Church And The Individual
Besides, He thus enlarged His household on earth, that is, His Church,
which was to be governed by the power and guidance of the Holy Spirit. He left Peter, the
Prince of the Apostles, as its chief pastor and supreme head upon earth; moreover he gave
some apostles, and some prophets, and other some evangelists, and other some pastors and
doctors. Thus seated at the right hand of the Father He continually bestows different
gifts on different men; for as the Apostle testifies: To every one of us is given grace,
according to the measure of the giving of Christ.
Finally, what we have already taught of the mystery of His death and
Resurrection the faithful should deem not less true of His Ascension. For although we owe
our Redemption and salvation to the Passion of Christ, whose merits opened heaven to the
just, yet His Ascension is not only proposed to us as a model, which teaches us to look on
high and ascend in spirit into heaven, but it also imparts to us a divine virtue which
enables us to accomplish what it teaches.
ARTICLE VII : "FROM THENCE HE SHALL COME TO JUDGE THE LIVING AND
THE DEAD"
Meaning Of This Article
For the glory and adornment of His Church Jesus Christ is invested with
three eminent offices and functions: those of Redeemer, Mediator, and Judge. Since in the
preceding Articles it was shown that the human race was redeemed by His Passion and death,
and since by His Ascension into heaven it is manifest that He has undertaken the perpetual
advocacy and patronage of our cause, it remains that in this Article we set forth His
character as Judge. The scope and intent of the Article is to declare that on the last day
Christ the Lord will judge the whole human race.
"From Thence He Shall Come"
The Sacred Scriptures inform us that there are two comings of the Son
of God: the one when He assumed human flesh for our salvation in the womb of a virgin; the
other when He shall come at the end of the world to judge all mankind. This latter coming
is called in Scripture the day of the Lord. The day of the Lord, says the Apostle, shall
come, as a thief in the night; and our Lord Himself says: Of that day and hour no one
knoweth.
"To Judge the Living and the Dead"
In proof of the (last) judgment it is enough to adduce the authority of
the Apostle: We must all appear before the judgment-seat of Christ, that every one may
receive the proper things of the body, according as he hath done, whether it be good or
evil. There are numerous passages of Sacred Scripture which the pastor will find in
various places and which not only establish the truth of the dogma, but also place it in
vivid colours before the eyes of the faithful. And if, from the beginning of the world
that day of the Lord, on which He was clothed with our flesh, was sighed for by all as the
foundation of their hope of deliverance; so also, after the death and Ascension of the Son
of God, we should make that other day of the Lord the object of our most earnest desires,
looking for the blessed hope and coming of the glory of the great God.'
Two Judgments
In explaining this subject the pastor should distinguish two different
occasions on which everyone must appear in the presence of the Lord to render an account
of all his thoughts, words and actions, and to receive immediate sentence from his Judge.
The first takes place when each one of us departs this life; for then
he is instantly placed before the judgment-seat of God, where all that he has ever done or
spoken or thought during life shall be subjected to the most rigid scrutiny. This is
called the particular judgment.
The second occurs when on the same day and in the same place all men
shall stand together before the tribunal of their Judge, that in the presence and hearing
of all human beings of all times each may know his final doom and sentence. The
announcement of this judgment will constitute no small part of the pain and punishment of
the wicked; whereas the good and just will derive great reward and consolation from the
fact that it will then appear what each one was in life. This is called the general
judgment.
Reasons For General Judgment
It is necessary to show why, besides the particular judgment of each
individual, a general one should also be passed upon all men.
Those who depart this life sometimes leave behind them children who
imitate their conduct, dependents, followers and others who admire and advocate their
example, language and actions. Now by all these circumstances the rewards or punishments
of the dead must needs be increased, since the good or bad influence of example, affecting
as it does the conduct of many, is to terminate only with the end of the world. Justice
demands that in order to form a proper estimate of all these good or bad actions and words
a thorough investigation should be made. This, however, could not be without a general
judgment of all men.
Moreover, as the character of the virtuous frequently suffers from
misrepresentation, while that of the wicked obtains the commendation of virtue, the
justice of God demands that the former recover, in the public assembly and judgment of all
men, the good name of which they had been unjustly deprived before men.
Again, as the just and the wicked performed their good and evil actions
in this life not without the cooperation of the body, it necessarily follows that these
actions belong also to the body as to their instrument. It was, therefore, altogether
suitable that the body should share with the soul the due rewards of eternal glory or
punishment. But this can only be accomplished by means of a general resurrection and of a
general judgment.
Next, it is important to prove that in prosperity and adversity, which
are sometimes the promiscuous lot of the good and of the bad, everything is done and
ordered by an all-wise and all-just Providence. It was, therefore, necessary not only that
rewards should await the just and punishments the wicked, in the life to come, but that
they should be awarded by a public and general judgment. Thus they will become better
known and will be rendered more conspicuous to all; and in atonement for the unwarranted
murmurings, to which on seeing the wicked abound in wealth and flourish in honours even
the Saints themselves, as men, have sometimes given expression, a tribute of praise will
be offered by all to the justice and Providence of God. My feet, says the Prophet, were
almost moved, my steps had well nigh slipped, because I had a zeal on occasion of the
wicked, seeing the prosperity of sinners; and a little after: Behold! these are sinners
and yet abounding in the world, they have obtained riches; and I said, Then have I in vain
justified my heart, and washed my hands among the innocent; and I have been scourged all
the day, and my chastisement hath been in the morning. This has been the frequent
complaint of many, and a general judgment is therefore necessary, lest perhaps men may be
tempted to say that God walketh about the poles of heaven, and regards not the earth.
This Truth has Rightly been made an Article of the Creed
Wisely, therefore, has this truth been made one of the twelve Articles
of the Christian Creed, so that should any begin to waver in mind concerning the
Providence and justice of God they might be reassured by this doctrine.
Besides, it was right that the just should be encouraged by the hope,
the wicked appalled by the terror, of a future judgment; so that knowing the justice of
God the former should not be disheartened, while the latter through fear and expectation
of eternal punishment might be recalled from the paths of vice. Hence, speaking of the
last day, our Lord and Saviour declares that a general judgment will one day take place,
and He describes the signs of its approach, that seeing them, we may know that the end of
the world is at hand. At His Ascension also, to console His Apostles, overwhelmed with
grief at His departure, He sent Angels, who said to them: This Jesus who is taken up from
you into heaven, shall so come, as you have seen him going into heaven
Circumstances of the Judgment:
The Judge
That the judgment of the world has been assigned to Christ the Lord,
not only as God, but also as man, is declared in Scripture. Although the power of judging
is common to all the Persons of the Blessed Trinity, yet it is specially attributed to the
Son, because to Him also in a special manner is ascribed wisdom. But that as man, He will
judge the world, is taught by our Lord Himself when He says: As the Father hath life in
himself, so he hath given to the Son also, to have life in himself; and he hath given him
power to do judgment, because he is the son of man.
There is a peculiar propriety in Christ the Lord sitting in judgment;
for sentence is to be pronounced on mankind, and they are thus enabled to see their Judge
with their eyes and hear Him with their ears, and so learn their judgment through the
medium of the senses.
Most just is it also that He who was most iniquitously condemned by the
judgment of men should Himself be afterwards seen by all men sitting in judgment on all.
Hence when the Prince of the Apostles had expounded in the house of Cornelius the chief
dogmas of Christianity, and had taught that Christ was suspended from a cross and put to
death by the Jews and rose the third lay to life, he added: And he commanded us to preach
to the people, and to testify that this is he, who was appointed of God, to be the judge
of the living and the dead.
Signs Of The General Judgment
The Sacred Scriptures inform us that the general judgment will be
preceded by these three principal signs: the preaching of the Gospel throughout the world,
a falling away from the faith, and the coming of Antichrist. This gospel of the kingdom,
says our Lord, shall be preached in the whole world, for a testimony to all nations, and
then shall the consummation come. The Apostle also admonishes us that we be not seduced by
anyone, as if the day of the Lord were at hand; for unless there come a revolt first, and
the man of sin be revealed, the judgement will not come.
The Sentence Of The Just
The form and procedure of this judgment the pastor will easily learn
from the prophecies of Daniel, the writings of the Evangelists and the doctrine of the
Apostle. The sentence to be pronounced by the judge is here deserving of more than
ordinary attention.
Looking with joyful countenance on the just standing on His right,
Christ our Redeemer will pronounce sentence on them with the greatest benignity, in these
words: Come ye blessed of my Father, possess the kingdom prepared for you from the
beginning of the world. That nothing can be conceived more delightful to the ear than
these words, we shall understand if we only compare them with the condemnation of the
wicked; and call to mind, that by them the just are invited from labor to rest, from the
vale of tears to supreme joy, from misery to eternal happiness, the reward of their works
of charity.
The Sentence Of The Wicked
Turning next to those who shall stand on His left, He will pour out His
justice upon them in these words: Depart from me, ye cursed, into everlasting fire,
prepared f or the devil and his angels.
The first words, depart from me, express the heaviest punishment with
which the wicked shall be visited, their eternal banishment from the sight of God,
unrelieved by one consolatory hope of ever recovering so great a good. This punishment is
called by theologians the pain of loss, because in hell the wicked shall be deprived
forever of the light of the vision of God.
The words ye cursed, which follow, increase unutterably their wretched
and calamitous condition. If when banished from the divine presence they were deemed
worthy to receive some benediction, this would be to them a great source of consolation.
But since they can expect nothing of this kind as an alleviation of their misery, the
divine justice deservedly pursues them with every species of malediction, once they have
been banished.
The next words, into everlasting fire, express another sort of
punishment, which is called by theologians the pain of sense, because, like lashes,
stripes or other more severe chastisements, among which fire, no doubt, produces the most
intense pain, it is felt through the organs of sense. When, moreover, we reflect that this
torment is to be eternal, we can see at once that the punishment of the damned includes
every kind of suffering.
The concluding words, which was prepared f or the devil and his angels,
make this still more clear. For since nature has so provided that we feel miseries less
when we have companions and sharers in them who can, at least in some measure, assist us
by their advice and kindness, what must be the horrible state of the damned who in such
calamities can never separate themselves from the companionship of most wicked demons ?
And yet most justly shall this very sentence be pronounced by our Lord and Saviour on
those sinners who neglected all the works of true mercy, who gave neither food to the
hungry, nor drink to the thirsty, who refused shelter to the stranger and clothing to the
naked, and who would not visit the sick and the imprisoned.
Importance of Instruction on this Article
These are thoughts which the pastor should very often bring to the
attention of his people; for the truth which is contained in this Article will, if
accepted with faithful dispositions, be most powerful in bridling the evil inclinations of
the heart and in withdrawing men from sin. Hence we read in Ecclesiasticus: In all thy
works remember thy last end, and thou shalt never sin.' And indeed there is scarcely
anyone so given over to vice as not to be recalled to virtue by the thought that he must
one day render an account before an all-just Judge, not only of all his words and actions,
but even of his most secret thoughts, and must suffer punishment according to his deserts.
On the other hand, the just man will be more and more encouraged to
lead a good life. Even though his days be passed in poverty, ignominy and suffering, he
must be gladdened exceedingly when he looks forward to that day when, the conflicts of
this wretched life being over, he shall be declared victorious in the hearing of all men,
and shall be admitted into his heavenly country to be crowned with divine honours that
shall never fade.
It only remains, then, for the pastor to exhort the faithful to lead
holy lives and practice every virtue, that thus they may be enabled to look forward with
confidence to the coming of that great day of the Lord -- nay, as becomes children, even
to desire it most fervently.
ARTICLE VIII : "I BELIEVE IN THE HOLY GHOST"
Importance Of This Article
Hitherto we have expounded, as far as the nature of the subject seemed
to require, what pertains to the First and Second Per sons of the Holy Trinity. It now
remains to explain what the Creed contains with regard to the Third Person, the Holy
Ghost.
On this subject the pastor should omit nothing that study and industry
can effect; for on this Article, no less than on those that preceded, ignorance or error
would be unpardonable in a Christian. Hence, the Apostle did not permit some among the
Ephesians to remain in ignorance with regard to the Person of the Holy Ghost. Having asked
if they had received the Holy Ghost, and having received for answer that they did not so
much as know that there was a Holy, Ghost, he at once demanded: In whom, therefore, were
you baptised? to signify that a distinct knowledge of this Article is most necessary to
the faithful.
From such knowledge they derive special fruit. For, considering
attentively that whatever they have, they possess through the bounty and beneficence of
the Holy Spirit, they begin to think more modestly and humbly of themselves, and to place
all their hopes in the protection of God, which for a Christian is the first step towards
consummate wisdom and supreme happiness.
"Holy Ghost"
The exposition of this Article, therefore, should begin with the force
and meaning here attached to the words Holy Ghost. This appellation is equally true when
applied to the Father and the Son, since both are spirit, both holy, and we confess that
God is a Spirit; this name may also be applied to Angels, and the souls of the just. Care
must be taken, therefore, that the faithful be not led into error by the ambiguity of the
words.
The pastor, then, should teach that by the words Holy Ghost in this
Article is understood the Third Person of the Blessed Trinity, a sense in which they are
used, sometimes in the Old, and frequently in the New Testament. Thus David prays: Take
not thy Holy Spirit from me; and in the Book of Wisdom we read: Who shall know thy
thoughts, except thou give wisdom, and send thy Holy Spirit from above? And in another
place it is said: He created her in the Holy Ghost.' We are also commanded, in the New
Testament to be baptised in the name of the Father, and of the Son, and of the Holy Ghost.
We read that the most holy Virgin conceived of the Holy Ghost; and we are sent by St. John
to Christ, who baptizeth us in the Holy Ghost.' There are many other passages in which the
words Holy Ghost occur.
No one should be surprised that a proper name is not given to the
Third, as to the First and Second Persons. The Second Person is designated by a proper
name, and called Son, because, as has been explained in the preceding Articles, His
eternal birth from the Father is properly called generation. As, therefore, that birth is
expressed by the word generation, so the Person, emanating from that generation, is
properly called Son, and the Person, from whom he emanates, Father.
But as the production of the Third Person has no proper name, but is
called spiration and procession, the Person produced is, consequently, designated by no
proper name. His emanation has no proper name simply because we are obliged to borrow from
created objects the names given to God and know no other created means of communicating
nature and essence than that of generation. Hence we cannot discover a proper name to
express the manner in which God communicates Himself entire, by the force of His love.
Wherefore we call the Third Person Holy Ghost, a name, however, peculiarly appropriate to
Him who infuses into us spiritual life, and without whose holy inspiration we can do
nothing meritorious of eternal life.
"I Believe in the Holy Ghost"
The Holy Ghost Is Equal To The Father And The Son
The people, when once acquainted with the meaning of His name, should
first of all be taught that the Holy Ghost is equally God with the Father and the Son,
equally omnipotent and eternal, infinitely perfect, the supreme good, infinitely wise, and
of the same nature as the Father and the Son.
All this is obviously enough implied by the force of the word in, when
we say: I believe in the Holy Ghost; for this preposition is prefixed to each Person of
the Trinity in order to express the exact nature of our faith.
The Divinity of the Holy Ghost is also clearly established by many
passages of Scripture. When, in the Acts of the Apostles, St. Peter says, Ananias, Why
hast thou conceived this thing in thy heart? he immediately adds: Thou hast not lied to
men, but to God, calling Him God to whom he had just before given the name Holy Ghost.
The Apostle, also, writing to the Corinthians, interprets what he says
of God as said of the Holy Ghost. There are, he says, diversities of operations, but the
same God, who worketh all in all; but, he continues, all these things one and the same
Spirit worketh, dividing to every one according as he will.
In the Acts of the Apostles also what the Prophets attribute to God
alone, St. Paul ascribes to the Holy. Ghost. Thus Isaias had said: I heard the voice of
the Lord, saying: Whom shall I send? . . . And he said: Go, and thou shalt say to this
people: Blind the heart of this people, and make their ears heavy, and shut their eyes,
lest they see with their eyes, and hear with their ears. Having cited these words, the
Apostle adds: Well did the Holy Ghost speak to our fathers, by Isaias the prophet.
Again, the Sacred Scriptures join the Person of the Holy Ghost to those
of the Father and the Son, as, for example, when Baptism is commanded to be administered
in the name of the Father, and of the Son, and of the Holy Ghost. There is thus no room
left us of doubting the truth of this mystery. For if the Father is God, and the Son God,
we must admit that the Holy Ghost, who is united with Them in the same degree of honour,
is also God.
Besides, baptism administered in the name of any creature can be of no
effect. Were you baptised in the name of Paul? says the Apostle, to show that such baptism
could have availed nothing to salvation. Since, therefore, we are baptised in the name of
the Holy Ghost, we must acknowledge the Holy Ghost to be God.
This same order of the Three Persons, which proves the Divinity of the
Holy Ghost, is also found in the Epistle of St. John: There are three who give testimony
in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and also in
that noble eulogy of the Holy Trinity, with which the Divine Praises and the Psalms are
concluded: Glory be to the Father, and to the Son, and to the Holy Ghost.
Finally, what most strongly confirms this truth is the fact that Holy
Scripture assigns to the Holy Ghost whatever attributes we believe proper to God.
Wherefore to Him is ascribed the honour of temples, as when the Apostle says: Know you not
that your members are the temple of the Holy Ghost? Scripture also attributes to Him the
power to sanctify, to vivify, to search the depths of God, to speak by the Prophets, and
to be present in all places, all of which can be attributed to God alone.
The Holy Ghost Is Distinct From The Father And The Son
The pastor should also accurately explain to the faithful that the Holy
Ghost is not only God, but that we must also confess that He is the Third Person of the
Divine Nature, distinct from the Father and the Son, and produced by Their will.
To say nothing of other testimonies of Scripture, the form of Baptism,
taught by our Redeemer,' shows most clearly that the Holy Ghost is the Third Person,
self-existent in the Divine Nature and distinct from the other Persons. It is a doctrine
taught also by the Apostle when he says: The grace of our Lord Jesus Christ, and the
charity of God, and the communication of the Holy Ghost, be with you all. Amen.
This same truth is still more explicitly declared in these words added
to this Article of the Creed by the Fathers of the First Council of Constantinople to
refute the impious folly of Macedonius: And in the Holy Ghost, the Lord and giver of life,
who proceedeth from the Father, and the Son; who together with the Father and the Son, is
adored and glorified; who spoke by the prophets.
"The Lord"
By confessing the Holy Ghost to be Lord they declare how far He excels
the Angels, who are the noblest spirits created by God; for they are all, says the
Apostle, ministering spirits, sent to minister for them who shall receive the inheritance
of salvation.
"Life-Giver"
They also designate the Holy Ghost the giver of life because the soul
lives more by its union with God than the body is nourished and sustained by its union
with the soul. Since then, the Sacred Scriptures ascribe to the Holy Ghost this union of
the soul with God, it is clear that He is most rightly called the giver of life.
"Who Proceedeth from the Father and the Son"
With regard to the words immediately succeeding: who proceedeth from
the Father and the Son, the faithful are to be taught that the Holy Ghost proceeds by an
eternal procession from the Father and the Son, as from one principle. This truth is
proposed for our belief by the Creed of the Church, from which no Christian may depart,
and is confirmed by the authority of the Sacred Scriptures and of Councils.
Christ the Lord, speaking of the Holy Ghost, says: He shall glorify me,
because he shall receive of mine. We also find that the Holy Ghost is sometimes called in
Scripture the Spirit of Christ, sometimes, the Spirit of the Father; that He is one time
said to be sent by the Father, another time, by the Son, -- all of which clearly signifies
that He proceeds alike from the Father and the Son. He, says St. Paul, who has not the
Spirit of Christ belongs not to him. In his Epistle to the Galatians he also calls the
Holy Ghost the Spirit of Christ: God hath sent the Spirit of his Son into your hearts,
crying: Abba, Father. In the Gospel of St. Matthew, He is called the Spirit of the Father:
It is not you that speak, but the Spirit of your Father that speaketh in you.
Our Lord said, at His Last Supper: When the Paraclete cometh whom I
will send you, the Spirit of truth, who proceedeth from the Father, he shall give
testimony of me. On another occasion, that the Holy Ghost will be sent by the Father, He
declares in these words: whom the Father will send in my name. Understanding these words
to denote the procession of the Holy Ghost, we come to the inevitable conclusion that He
proceeds from both Father and Son.
The above are the truths that should be taught with regard to the
Person of the Holy Ghost.
Certain Divine Works are Appropriated to the Holy Ghost
It is also the duty of the pastor to teach that there are certain
admirable effects, certain excellent gifts of the Holy Ghost, which are said to originate
and emanate from Him, as from a perennial fountain of goodness. Although the intrinsic
works of the most Holy Trinity are common to the Three Persons, yet many of them are
attributed specially to the Holy Ghost, to signify that they arise from the boundless
charity of God towards us. For as the Holy Ghost proceeds from the divine will, inflamed,
as it were, with love, we can perceive that these effects which are referred particularly
to the Holy Ghost, are the result of God's supreme love for us.
Hence it is that the Holy Ghost is called a gift; for by the word gift
we understand that which is kindly and gratuitously bestowed, without expectation of any
return. Whatever gifts and graces, therefore, have been conferred on us by God -- and what
have we, says the Apostle, that we have not received from God? -- we should piously and
gratefully acknowledge as bestowed by the grace and gift of the Holy Ghost.
Creation, Government, Life
These gifts of the Holy Ghost are numerous. Not to mention the creation
of the world, the propagation and government of all created beings, discussed in the first
Article, we have just shown that the giving of life is particularly attributed to the Holy
Ghost, and this is further confirmed by the testimony of Ezechiel: I will give you spirit
and you shall live.
The Seven Gifts
The Prophet (Isaias), however, enumerates the chief effects which are
most properly ascribed to the Holy Ghost: The spirit of wisdom and understanding, the
spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the
fear of the Lord. These effects are called the gifts of the Holy Ghost, and sometimes they
are even called the Holy Ghost. Wisely, therefore, does St. Augustine admonish us,
whenever we meet the word Holy Ghost in Scripture, to distinguish whether it means the
Third Person of the Trinity or His gifts and operations.-' The two are as far apart as the
Creator is from the creature.
The diligence of the pastor in expounding these truths should be the
greater, since it is from these gifts of the Holy Ghost that we derive rules of Christian
life and are enabled to know if the Holy Ghost dwells within us.
Justifying Grace
But the grace of justification, which signs us with the Holy Spirit of
promise, who is the pledge of our inheritance,' transcends all His other most ample gifts.
It unites us to God in the closest bonds of love, lights up within us the sacred flame of
piety, forms us to newness of life, renders us partakers of the divine nature, and enables
us to be called and really to be the sons of God.
ARTICLE IX : "I BELIEVE IN THE HOLY CATHOLIC CHURCH; THE COMMUNION
OF SAINTS"
The Importance Of This Article
With what great diligence pastors ought to explain to the faithful the
truth of this ninth Article will be easily seen, if we attend chiefly to two
considerations.
First, as St. Augustine observes, the Prophets spoke more plainly and
openly of the Church than of Christ, foreseeing that on this a much greater number may err
and be deceived than on the mystery of the Incarnation. For in after ages there would not
be wanting wicked men who, like the ape that would fain pass for a man, would claim that
they alone were Catholics, and with no less impiety than effrontery assert that with them
alone is the Catholic Church.
The second consideration is that he whose mind is strongly impressed
with the truth taught in this Article, will easily escape the awful danger of heresy. For
a person is not to be called a heretic as soon as he shall have offended in matters of
faith; but he is a heretic who, having disregarded the authority of the Church, maintains
impious opinions with pertinacity. Since, therefore, it is impossible that anyone be
infected with the contagion of heresy, so long as he holds what this Article proposes to
be believed, let pastors use every diligence that the faithful, having known this mystery
and guarded against the wiles of Satan, may persevere in the true faith.
This Article hinges upon the preceding one; for, it having been already
shown that the Holy Ghost is the source and giver of all holiness, we here profess our
belief that the Church has been endowed by Him with sanctity.
First Part Of This Article : "I Believe In The Holy Catholic
Church
The Latins, having borrowed the word ecclesia (church) from the Greeks,
have transferred it, since the preaching of the Gospel, to sacred things. It becomes
necessary, therefore, to explain its meaning.
"Church"
The word ecclesia (church) means a calling forth. But writers afterward
used it to signify a meeting or assembly, whether the people gathered together were
members of a true or of a false religion. Thus in the Acts it is written of the people of
Ephesus that when the town-clerk had appeased a tumultuous assemblage he said: And if you
inquire after any other matter, it may be decided in a lawful church. The Ephesians, who
were worshippers of Diana, are thus called a lawful church (ecclesia). Nor are the
Gentiles only, who knew not God, called a church (ecclesia); by the same name at times are
also designated the councils of wicked and impious men. I have hated the church
(ecclesiam) of the malignant, says the Prophet, and with the wicked I will not sit.
In common Scripture usage, however, the word was subsequently employed
to signify the Christian society only, and the assemblies of the faithful; that is, of
those who are called by faith to the light of truth and the knowledge of God, that, having
forsaken the darkness of ignorance and error, they may worship the living and true God
piously and holily, and serve Him from their whole heart. In a word, The Church, says St.
Augustine, consists of the faithful dispersed throughout the world.'
Mysteries Which The Word Church Comprises
In this word are contained important mysteries. For, in the calling
forth, which it signifies, we recognise at once the benignity and splendour of divine
grace, and we understand that the Church is very unlike all other societies. Other bodies
rest on human reason and prudence, but the Church reposes on the wisdom and counsels of
God who has called us inwardly by the inspiration of the Holy Ghost, who opens the hearts
of men; and outwardly, through the labor and ministry of pastors and preachers.
Moreover, the end of this vocation, that is, the knowledge and
possession of things eternal will be at once understood if we but remember why the
faithful of the Old Law were called a Synagogue, that is, a flock for, as St. Augustine
teaches, they were so called, because, like cattle, which are wont to herd together. they
looked only to terrestrial and transitory goods. Wherefore, the Christian people are
justly called, not a Synagogue, but a Church, because, despising earthly and passing
things, they pursue only things heavenly and eternal.
Other Names Given The Church In Scripture
Many names, moreover, which are replete with mysteries, have been used
to designate the Christian body. Thus, by the Apostle, it is called the house and edifice
of God. If, says he to Timothy, I tarry long, that thou mayest know how thou oughtest to
behave thyself in the house of God, which is the church of the living God, the pillar and
ground of truth. The Church is called a house, because it is, as it were, one family
governed by one father of the family, and enjoying a community of all spiritual goods.
It is also called the flock of the sheep of Christ, of which He is the
door and the shepherd. It is called the spouse of Christ. I have espoused you to one
husband, says the Apostle to the Corinthians, that I may present you as a chaste virgin to
Christ; and to the Ephesians: Husbands love your wives, as Christ also loved the church;
and of marriage: This is a great sacrament, but I speak in Christ and in the church.
Finally, the Church is called the body of Christ, as may be seen in the
Epistles to the Ephesians and Colossians. Each of these appellations has very great
influence in exciting the faithful to prove themselves worthy of the boundless clemency
and goodness of God, who chose them to be the people of God.
The Parts of the Church
These things having been explained, it will be necessary to enumerate
the several component parts of the Church, and to point out their difference, in order
that the faithful may the better comprehend the nature, properties, gifts, and graces of
God's beloved Church, and by reason of them unceasingly praise the most holy name of God.
The Church consists principally of two parts, the one called the Church
triumphant; the other, the Church militant. The Church triumphant is that most glorious
and happy assemblage of blessed spirits, and of those who have triumphed over the world,
the flesh, and the iniquity of Satan, and are now exempt and safe from the troubles of
this life and enjoy everlasting bliss. The Church militant is the society of all the
faithful still dwelling on earth. It is called militant, because it wages eternal war with
those implacable enemies, the world, the flesh and the devil.
We are not, however, to infer that there are two Churches. The Church
triumphant and the Church militant are two constituent parts of one Church; one part going
before, and now in the possession of its heavenly country; the other, following every day,
until at length, united with our Saviour, it shall repose in endless felicity.
The Members Of The Church Militant
The Church militant is composed of two classes of persons, the good and
the bad, both professing the same faith and partaking of the same Sacraments, yet
differing in their manner of life and morality.
The good are those who are linked together not only by the profession
of the same faith, and the participation of the same Sacraments, but also by the spirit of
grace and the bond of charity. Of these St. Paul says: The Lord knoweth who are his. Who
they are that compose this class we also may remotely conjecture, but we can by no means
pronounce with certainty. Hence Christ the Saviour does not speak of this portion of His
Church when He refers us to the Church and commands us to hear and to obey her. As this
part of the Church is unknown, how could we ascertain with certainty whose decision to
recur to, whose authority to obey?
The Church, therefore, as the Scriptures and the writings of the Saints
testify, includes within her fold the good and the bad; and it was in this sense that St.
Paul spoke of one body and one spirit. Thus understood, the Church is known and is
compared to a city built on a mountain, and visible from every side. As all must yield
obedience to her authority, it is necessary that she may-be known by all.
That the Church is composed of the good and the bad we learn from many
parables contained in the Gospel. Thus, the kingdom of heaven, that is, the Church
militant, is compared to a net cast into the sea, to a field in which tares were sown with
the good grain, to a threshing floor on which the grain is mixed up with the chaff, and
also to ten virgins, some of whom were wise, and some foolish. And long before, we trace a
figure and resemblance of this Church in the ark of Noah, which contained not only clean,
but also unclean animals.
But although the Catholic faith uniformly and truly teaches that the
good and the bad belong to the Church, yet the same faith declares that the condition of
both is very different. The wicked are contained in the Church, as the chaff is mingled
with the grain on the threshing floor, or as dead members sometimes remain attached to a
living body.
Those Who Are Not Members Of The Church
Hence there are but three classes of persons excluded from the Church's
pale: infidels, heretics and schismatics, and excommunicated persons. Infidels are outside
the Church because they never belonged to, and never knew the Church, and were never made
partakers of any of her Sacraments. Heretics and schismatics are excluded from the Church,
because they have separated from her and belong to her only as deserters belong to the
army from which they have deserted. It is not, however, to be denied that they are still
subject to the jurisdiction of the Church, inasmuch as they may be called before her
tribunals, punished and anathematised. Finally, excommunicated persons are not members of
the Church, because they have been cut off by her sentence from the number of her children
and belong not to her communion until they repent.
But with regard to the rest, however wicked and evil they may be, it is
certain that they still belong to the Church: Of this the faithful are frequently to be
reminded, in order to be convinced that, were even the lives of her ministers debased by
crime, they are still within the Church, and therefore lose nothing of their power.
Other Uses of the Word "Church"
Portions of the Universal Church are usually called churches, as when
the Apostle mentions the Church at Corinth, at Galatia, of the Laodiceans, of the
Thessalonians.
The private families of the faithful he also calls churches. The church
in the family of Priscilla and Aquila he commands to be saluted; and in another place, he
says: Aquila and Priscilla with the church that is in their house salute you much in the
Lord. Writing to Philemon, he makes use of the same word.
Sometimes, also, the word church is used to signify the prelates and
pastors of the church. If he will not hear thee, says our Lord, tell the church. Here the
word church means the authorities of the-Church.
The place in which the faithful assemble to hear the Word of God, or
for other religious purposes, is also called a church. But in this Article, the word
church is specially used to signify both the good and the bad, the governed, as well as
the governing.
The Marks Of The Church
The distinctive marks of the Church are also to be made known to the
faithful, that thus they may be enabled to estimate the extent of the blessing conferred
by God on those who have had the happiness to be born and educated within her pale.
"One'
The first mark of the true Church is described in the Nicene Creed, and
consists in unity: My dove is one, my beautiful one is one. So vast a multitude, scattered
far and wide, is called one for the reasons mentioned by St. Paul in his Epistle to the
Ephesians: One Lord, one faith, one baptism.
Unity In Government
The Church has but one ruler and one governor, the invisible one,
Christ, whom the eternal Father hath made head over all the Church, which is his body; the
visible one, the Pope, who, as legitimate successor of Peter, the Prince of the Apostles,
fills the Apostolic chair.
It is the unanimous teaching of the Fathers that this visible head is
necessary to establish and preserve unity in the Church. This St. Jerome clearly perceived
and as clearly expressed when, in his work against Jovinian, he wrote: One is elected
that, by the appointment of a head, all occasion of schism may be removed. In his letter
to Pope Damasus the same holy Doctor writes: Away with envy, let the ambition of Roman
grandeur cease! I speak to the successor of the fisherman, and to the disciple of the
cross. Following no chief but Christ, I am united in communion with your Holiness, that
is, with the chair of Peter. I know that on that rock is built the Church. Whoever will
eat the lamb outside this house is profane; whoever is not in the ark of Noah shall perish
in the .flood.
The same doctrine was long before established by Saints Irenaeus and
Cyprian. The latter, speaking of the unity of the Church observes: The Lord said to Peter,
I say to thee, Peter! thou art Peter: and upon this rock I will build my Church. He builds
His Church on one. And although after His Resurrection He gave equal power to all His
Apostles, saying: As the Father hath sent me, I also send you, receive ye the Holy Ghost;
yet to make unity more manifest, He decided by His own authority that it should be derived
from one alone, etc.
Again, Optatus of Milevi says: You cannot be excused on the score of
ignorance, knowing as you do that in the city of Rome the episcopal chair was first
conferred on Peter, who occupied it as head of the Apostles; in order that in that one
chair the unity of the Church might be preserved by all, and that the other Apostles might
not claim each a chair for himself; so that now he who erects another in opposition to
this single chair is a schismatic and a prevaricator.
Later on St. Basil wrote: Peter is made the foundation, because he
says: Thou art Christ, the Son of the Living God; and hears in reply that he is a rock.
But although a rock, he is not such a rock as Christ; for Christ is truly an immovable
rock, but Peter, only by virtue of that rock. For Jesus bestows His dignities on others;
He is a priest, and He makes priests; a rock, and He makes a rock; what belongs to
Himself, He bestows on His servants.
Lastly, St. Ambrose says: Because he alone of all of them professed
(Christ) he was placed above all.
Should anyone object that the Church is content with one Head and one
Spouse, Jesus Christ, and requires no other, the answer is obvious. For as we deem Christ
not only the author of all the Sacraments, but also their invisible minister -- He it is
who baptises, He it is who absolves, although men are appointed by Him the external
ministers of the Sacraments -- so has He placed over His Church, which He governs by His
invisible Spirit, a man to be His vicar and the minister of His power. A visible Church
requires a visible head; therefore the Saviour appointed Peter head and pastor of all the
faithful, when He committed to his care the feeding of all His sheep, in such ample terms
that He willed the very same power of ruling and governing the entire Church to descend to
Peter's successors.
Unity In Spirit, Hope And Faith
Moreover, the Apostle, writing to the Corinthians, tells them that
there is but one and the same Spirit who imparts grace to the faithful, as the soul
communicates life to the members of the body. Exhorting the Ephesians to preserve this
unity, he says: Be careful to keep the unity of the Spirit in the bond of peace; one body
and one Spirit. As the human body consists of many members, animated by one soul, which
gives sight to the eves, hearing to the ears, and to the other senses the power of
discharging their respective functions; so the mystical body of Christ, which is the
Church, is composed of many faithful. The hope, to which we are called, is also one, as
the Apostle tells us in the same place; for we all hope for the same consummation, eternal
and happy life. Finally, the faith which all are bound to believe and to profess is one:
Let there be no schisms amongst you, says the Apostle. And Baptism, which is the seal of
our Christian faith, is also one.
"Holy"
The second mark of the Church is holiness, as we learn from these words
of the Prince of the Apostles: You are a chosen generation, a holy nation.
The Church is called holy because she is consecrated and dedicated to
God; for so other things when set apart and dedicated to the worship of God were wont to
be called holy, even though they were material. Examples of this in the Old Law were
vessels, vestments and altars. In the same sense the first-born who were dedicated to the
Most High God were also called holy.
It should not be deemed a matter of surprise that the Church, although
numbering among her children many sinners, is called holy. For as those who profess any
art, even though they depart from its rules, are still called artists, so in like manner
the faithful, although offending in many things and violating the engagements to which
they had pledged themselves, are still called holy, because they have been made the people
of God and have consecrated themselves to Christ by faith and Baptism. Hence, St. Paul
calls the Corinthians sanctified and holy, although it is certain that among them there
were some whom he severely rebuked as carnal, and also charged with grosser crimes.
The Church is also to be called holy because she is united to her holy
Head, as His body; that is, to Christ the Lord,' the fountain of all holiness, from whom
flow the graces of the Holy Spirit and the riches of the divine bounty. St. Augustine,
interpreting these words of the Prophet: Preserve my soul, for I am holy," thus
admirably expresses himself: Let the body of Christ boldly say, let also that one man,
exclaiming from the ends of the earth, boldly say, with his Head, and under his Head, I am
holy; for he received the grace of holiness, the grace of Baptism and of remission of
sins. And a little further on: If all Christians and all the faithful, having been
baptised in Christ, have put Him on, according to these words of the Apostle: "As
many of you as have been baptised in Christ, have put on Christ"; if they are made
members of his body, and yet say they are not holy, they do an injury to their Head, whose
members are holy.
Moreover, the Church alone has the legitimate worship of sacrifice, and
the salutary use of the Sacraments, which are the efficacious instruments of divine grace,
used by God to produce true holiness. Hence, to possess true holiness, we must belong to
this Church. The Church therefore it is clear, is holy, and holy because she is the body
of Christ, by whom she is sanctified, and in whose blood she is washed.
"Catholic"
The third mark of the Church is that she is Catholic; that is,
universal. And justly is she called Catholic, because, as St. Augustine says, she is
diffused by the splendour of one faith from the rising to the setting sun."
Unlike states of human institution, or the sects of heretics, she is
not confined to any one country or class of men, but embraces within the amplitude of her
love all mankind, whether barbarians or Scythians, slaves or freemen, male or female.
Therefore it is written: Thou . . . hast redeemed us to God, in thy blood, out of every
tribe, and tongue, and people, and nation, and hast made us to our God a kingdom. Speaking
of the Church, David says: Ask of me and I will give thee the Gentiles for thy
inheritance, and the utmost parts of the earth for thy possession; and also, I will be
mindful of Rahab and of Babylon knowing me; and man is born in her.
Moreover to this Church, built upon the foundation of the apostles and
prophets, belong all the faithful who have existed from Adam to the present day, or who
shall exist, in the profession of the true faith, to the end of time; all of whom are
founded and raised upon the one corner-stone, Christ, who made both one, and announced
peace to them that are near and to them that are far.
She is also called universal, because all who desire eternal salvation
must cling to and embrace her, like those who entered the ark to escape perishing in the
flood.. This (note of catholicity), therefore, is to be taught as a most reliable
criterion, by which to distinguish the true from a false Church.
Apostolic
The true Church is also to be recognised from her origin, which can be
traced back under the law of grace to the Apostles; for her doctrine is the truth not
recently given, nor now first heard of, but delivered of old by the Apostles, and
disseminated throughout the entire world. Hence no one can doubt that the impious opinions
which heresy invents, opposed as they are to the doctrines taught by the Church from the
days of the Apostles to the present time, are very different from the faith of the true
Church.
That all, therefore, might know which was the Catholic Church, the
Fathers, guided by the Spirit of God, added to the Creed the word Apostolic. For the Holy
Ghost, who presides over the Church, governs her by no other ministers than those of
Apostolic succession. This Spirit, first imparted to the Apostles, has by the infinite
goodness of God always continued in the Church. And just as this one Church cannot err in
faith or morals, since it is guided by the Holy Ghost; so, on the contrary, all other
societies arrogating to themselves the name of church, must necessarily, because guided by
the spirit of the devil, be sunk in the most pernicious errors, both doctrinal and moral.
Figures of the Church
The figures of the Old Testament have great power to stimulate the
minds of the faithful and to remind them of these most beautiful truths. It was for this
reason chiefly that the Apostles made use of these figures. The pastor, therefore, should
not overlook so fruitful a source of instruction.
Among these figures the ark of Noah holds a conspicuous place. It was
built by the command of God, in order that there might be no doubt that it was a symbol of
the Church, which God has so constituted that all who enter therein through Baptism, may
be safe from danger of eternal death, while such as are outside the Church, like those who
were not in the ark, are overwhelmed by their own crimes.
Another figure presents itself in the great city of Jerusalem, which,
in Scripture, often means the Church. In Jerusalem only was it lawful to offer sacrifice
to God, and in the Church of God only are to be found the true worship and true sacrifice
which can at all be acceptable to God.
"I Believe the Holy Catholic Church"
Finally, with regard to the Church, the pastor should teach how to
believe the Church can constitute an Article of faith. Although reason and the senses are
able to ascertain the existence of the Church, that is, of a society of men on earth
devoted and consecrated to Jesus Christ, and although faith does not seem necessary in
order to understand a truth which even Jews and Turks do not doubt; nevertheless it is
from the light of faith only, not from the deductions of reason, that the mind can grasp
those mysteries contained in the Church of God which have been partly made known above and
will again be treated under the Sacrament of Holy Orders.
Since, therefore, this Article, no less than the others, is placed
above the reach, and defies the strength of the human understanding, most justly do we
confess that we know not from human reason, but contemplate with the eyes of faith the
origin, offices and dignity of the Church.
This Church was founded not by man, but by the immortal God Himself,
who built her upon a most solid rock. The Highest himself, says the Prophet, hath founded
her. Hence, she is called the inheritance of God, the people of God. The power which she
possesses is not from man but from God.
Since this power, therefore, cannot be of human origin, divine faith
can alone enable us to understand that the keys of the. kingdom of heaven are deposited
with the Church, that to her has been confided the power of remitting sins," of
denouncing excommunication, and of consecrating the real body of Christ; and t}tat her
children have not here a permanent dwelling, but look for one above.
We are, therefore, bound to believe that there is one Holy Catholic
Church. With regard to the Three Persons of the Holy Trinity, the Father, the Son, and the
Holy Ghost, we not
only believe them, but also believe in them. But here we make use of a
different form of expression, professing to believe the holy, not in the holy Catholic
Church. By this difference of expression we distinguish God, the author of all things,
from His works, and acknowledge that all the exalted benefits bestowed on the Church are
due to God's bounty.
Second Part of this Article: "The Communion of Saints"
The Evangelist St. John, writing to the faithful on the divine
mysteries, explains as follows why he undertook to instruct them in these truths: That you
may have fellowship with us, and our fellowship may be with the Father, and with his son
Jesus Christ. This fellowship consists in the Communion of Saints, the subject of the
present Article.
Importance Of This Truth
Would that in its exposition pastors imitated the zeal of Paul and of
the other Apostles. For not only is it a development of the preceding Article and a
doctrine productive of abundant fruit; it also teaches the use to be made of the mysteries
contained in the Creed, because the great end to which we should direct all our study and
knowledge of them is that we may be admitted into this most august and blessed society of
the Saints, and may steadily persevere therein, giving thanks with joy to God the Father,
who hath made us worthy to be partakers of the lot of the saints in light.
Meaning of "The Communion of Saints"
The faithful, therefore, in the first place are to be informed that
this part of the Article, is, as it were, a sort of explanation of the preceding part
which regards the unity, sanctity and catholicity of the Church. For the unity of the
Spirit, by which she is governed, brings it about that whatsoever has been given to the
Church is held as a common possession by all her members.
Communion Of Sacraments
The fruit of all the Sacraments is common to all the faithful, and
these Sacraments, particularly Baptism, the door, as it were, by which we are admitted
into the Church, are so many sacred bonds which bind and unite them to Christ. That this
communion of Saints implies a communion of Sacraments, the Fathers declare in these words
of the Creed: I confess one Baptism. After Baptism, the Eucharist holds the first place in
reference to this communion, and after that the other Sacraments; for although this name
(communion) is applicable to all the Sacraments, inasmuch as they unite us to God, and
render us partakers of Him whose grace we receive, yet it belongs in a peculiar manner to
the Eucharist which actually produces this communion.
Communion Of Good Works
But there is also another communion in the Church which demands
attention. Every pious and holy action done by one belongs to and becomes profitable to
all through charity, which seeketh not her Own. This is proved by the testimony of St.
Ambrose, who, explaining these words of the Psalmist, I am a partaker with all them that f
ear thee, observes: As we say that a limb is partaker of the entire body, so are we
partakers with all that fear God. Therefore has Christ taught us that form of prayer in
which we say our, not my bread; and the other Petitions are equally general, not confined
to ourselves alone, but directed also to the common interest and the salvation of all.
This communication of goods is often very aptly illustrated in
Scripture by a comparison borrowed from the members of the human body. In the human body
there are many members, but though many, they yet constitute but one body, in which each
performs its own, not all the same, functions. All do not enjoy equal dignity, or
discharge functions alike useful or honourable; nor does one propose to itself its own
exclusive advantage, but that Of the entire body. Besides, they are so well organised
and knit together that if one suffers, the rest likewise suffer on
account of their affinity and sympathy of nature; and if, on the contrary, one enjoys
health, the feeling of pleasure is common to all.
The same may be observed in the Church. She is composed of various
members; that is, of different nations, of Jews, Gentiles, freemen and slaves, of rich and
poor; when they have been baptised, they constitute one body with Christ, of which He is
the Head. To each member of the Church is also assigned his own peculiar office. As some
are appointed apostles, some teachers, but all for the common good; so to some it belongs
to govern and teach, to others to be subject and to obey.
Those Who Share In This Communion
The advantages of so many and such exalted blessings bestowed by
Almighty God are enjoyed by those who lead a Christian life in charity, and are just and
beloved of God. As to the dead members; that is, those who are bound in the thraldom of
sin and estranged from the grace of God, they are not so deprived of these advantages as
to cease to be members of this body; but since they are dead members, they do not share in
the spiritual fruit which is communicated to the just and pious. However, as they are in
the Church, they are assisted in recovering lost grace and life by those who live by the
Spirit; and they also enjoy those benefits which are without doubt denied to those who are
entirely cut off from the Church.
Communion In Other Blessings
Not only the gifts which justify and endear us to God are common.
Graces gratuitously granted, such as knowledge, prophecy, the gifts of tongues and of
miracles, and others of the same sort, are common also, and are granted even to the
wicked, not, however, for their own but for the general good, for the edification of the
Church. Thus, the gift of healing is given not for the sake of him who heals, but for the
sake of him who is healed.
In fine, every true Christian possesses nothing which he should not
consider common to all others with himself, and should therefore be prepared promptly to
relieve an indigent fellow-creature. For he that is blessed with worldly goods, and sees
his brother in want, and will not assist him, is plainly convicted of not having the love
of God within him.
Those, therefore, who belong to this holy communion, it is manifest, do
now enjoy a certain degree of happiness and can truly say: How lovely are thy tabernacles,
O Lord of hosts! my soul longeth and fainteth for the courts of the Lord.... Blessed are
they who dwell in thy house, Lord.
ARTICLE X : "THE FORGIVENESS OF SINS"
Importance Of This Article
The enumeration of this among the other Articles of the Creed is alone
sufficient to satisfy us that it conveys a truth, which is not only in itself a divine
mystery, but also a mystery very necessary to salvation. We have already said that,
without a firm belief of all the Articles of the Creed, Christian piety is wholly
unattainable. However, should that which ought to be clear in itself seem to require the
support of some authority, the declaration of our Lord will suffice. A short time previous
to His Ascension into heaven, when opening the understanding of His disciples that they
might understand the Scriptures, He bore testimony to this Article of the Creed, in these
words: It behooved Christ to suffer, and to rise again from the dead the third day, and
that penance and remission of sins should be preached, in his name, unto all nations,
beginning at Jerusalem.
Let the pastor but weigh well these words, and he will readily perceive
that the Lord has placed him under a most sacred obligation, not only of making known to
the faithful whatever regards religion in general, but also of explaining with particular
care this Article of the Creed.
The Church Has the Power of Forgiving Sins
On this point of doctrine, then, it is the duty of the pastor to teach
that, not only is forgiveness of sins to be found in the Catholic Church, as Isaias had
foretold in these words: The people that dwell therein shall have their iniquity taken
away from them; but also that in her resides the power of forgiving sins; and furthermore
that we are bound to believe that this power, if exercised duly, and according to the laws
prescribed by our Lord, is such as truly to pardon and remit sins.
Extent of this Power:
All Sins That Precede Baptism
When we first make a profession of faith and are cleansed in holy
Baptism, we receive this pardon entire and unqualified; so that no sin, original or
actual, of commission or omission, re- mains to be expiated, no punishment to be endured.
The grace of Baptism, however, does not give exemption from all the infirmities of nature.
On the contrary, contending, as each of us has to contend, against the motions of
concupiscence, which ever tempts us to the commission of sin, there is scarcely one to be
found among us, who opposes so vigorous a resistance to its assaults, or who guards his
salvation so vigilantly, as to escape all wounds.
All Sins Committed After Baptism
It being necessary, therefore, that a power of forgiving sins, distinct
from that of Baptism, should exist in the Church, to her were entrusted the keys of the
kingdom of heaven, by which each one, if penitent, may obtain the remission of his sins,
even though he were a sinner to the last day of his life. This truth is vouched for by the
most unquestionable authority of the Sacred Scriptures. In St. Matthew the Lord says to
Peter: I will give to thee the keys of the kingdom of heaven; and whatsoever thou shalt
bind upon earth, shall be bound also in heaven; and what- soever thou shalt loose on
earth, shall be loosed also in heaven; and again: Whatsoever you shall bind upon earth,
shall be bound also in heaven; and whatsoever you shall loose on earth, shall be loosed
also in heaven.' Further, the testimony of St. John assures us that the Lord, breathing on
the Apostles, said: Receive ye the Holy Ghost, whose sins you shall forgive they are
forgiven them; and whose sins you shall retain, they are retained. '
Limitation of this Power:
It Is Not Limited As To Sins, Persons, Or Time
Nor is the exercise of this power restricted to particular sins. No
crime, however heinous, can be committed or even conceived which the Church has not power
to forgive, just as there is no sinner, however abandoned, however depraved, who should
not confidently hope for pardon, provided he sincerely repent of his past transgressions.
Furthermore, the exercise of this power is not restricted to particular
times. Whenever the sinner turns from his evil ways he is not to be rejected, as we learn
from the reply of our Saviour to the Prince of the Apostles. When St. Peter asked how
often we should pardon an offending brother, whether seven times, Not only seven times,
said the Redeemer, but till seventy times seven.
It Is Limited As To Its Ministers And Exercise
But if we look to its ministers, or to the manner in which it is to be
exercised, the extent of this divine power will not appear so great; for our Lord gave not
the power of so sacred a ministry to all, but to Bishops and priests only. The same must
be said regarding the manner in which this power is to be exercised; for sins can be
forgiven only through the Sacraments, when duly administered. The Church has received no
power otherwise to remit sin. Hence it follows that in the forgiveness of sins both
priests and Sacraments are, so to speak, the instruments which Christ our Lord, the author
and giver of salvation, makes use of, to accomplish in us the pardon of sin and the grace
of justification.
Greatness of this Power
To raise the admiration of the faithful for this heavenly gift,
bestowed on the Church by God's singular mercy towards us, and to make them approach its
use with the more lively sentiments of devotion the pastor should endeavour to point out
the dignity and the extent of the grace which it imparts. If there be any one means better
calculated than another to accomplish this end, it is carefully to show how great must be
the efficacy of that which absolves from sin and restores the unjust to a state of
justification.
Sin Can Be Forgiven Only By The Power Of God
This is manifestly an effect of the infinite power of God, of that same
power which we believe to have been necessary to raise the dead to life and to summon
creation into existence. But if it be true, as the authority of St. Augustine assures us
it is, that to recall a sinner from the state of sin to that of righteousness is even a
greater work than to create the heavens and the earth from nothing, though their creation
can be no other than the effect of infinite power, it follows that we have still stronger
reason to consider the remission of sins as an effect proceeding from the exercise of this
same infinite power.
With great truth, therefore, have the ancient Fathers declared that God
alone can forgive sins, and that to His infinite goodness and power alone is so wonderful
a work to be referred. I am he, says the Lord Himself, by the mouth of His Prophet, I am
he who blotteth out your iniquities.
The remission of sins seems to bear an exact analogy to the cancelling
of a pecuniary debt. None but the creditor can forgive a pecuniary debt. Hence, since by
sin we contract a debt to God alone -- wherefore we daily pray: forgive us our debts sin,
it is clear, can be forgiven by Him alone, and by none else.
This Power Communicated To None Before Christ
This wonderful and divine power was never communicated to creatures,
until God became man. Christ our Saviour, although true God, was the first one who, as
man, received this high prerogative from His heavenly Father. That you may know that the
son of man hath power on earth to forgive sins (then said he to the man sick of the
palsy), rise. take up thy bed, and go into thy house. As, therefore, He became man, in
order to bestow on man this forgiveness of sins, He communicated this power to Bishops and
priests in the Church, previous to His Ascension into heaven, where He sits forever at the
right hand of God. Christ, however, as we have already said, remits sin by virtue of His
own authority; all others, by virtue of His authority delegated to them as His ministers.
If, therefore, whatever is the effect of infinite power claims our
highest admiration and reverence, we must readily perceive that this gift, bestowed on the
Church by the bounteous hand of Christ our Lord, is one of inestimable value.
Sin Remitted Through The Blood Of Christ
The manner too, in which God, in the fullness of His paternal clemency
resolved to cancel the sins of the world must powerfully move the faithful to contemplate
the greatness 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.
The Great Evil From Which Forgiveness Delivers Man
For whoever offends God, even by one mortal sin, instantly forfeits
whatever merits he may have previously acquired through the sufferings and death of
Christ, and is entirely shut out from the gate of heaven which, when already closed, was
thrown open to all by the Redeemer's Passion. When we reflect on this, the thought of our
misery must fill us with deep anxiety. But if we turn our attention to this admirable
power with which God has invested His Church; and, in the firm belief of this Article,
feel convinced that to every sinner is offered the means of recovering, with the
assistance of divine grace, his former dignity, we must exult with exceeding joy and
gladness, and must offer immortal thanks to God.
If, when we are seriously ill, the medicines prepared for us by the art
and industry of the physician are wont to be welcome and agreeable to us, how much more
welcome and agreeable should those remedies prove which the wisdom of God has established
to heal our souls and restore us to the life of grace, especially since they bring with
them, not, indeed, uncertain hope of recovery, like the medicines that are applied to the
body, but assured health to such as desire to be cured !
Exhortation:
This Remedy To Be Used
The faithful, therefore, having formed a just conception of the dignity
of so excellent and exalted a blessing, should be exhorted to profit by it to the best of
their ability. For he who makes no use of what is really useful and necessary must be
supposed to despise it; particularly since, in communicating to the Church the power of
forgiving sin, the Lord did so with the view that all should have recourse to this healing
remedy. As without Baptism no one can be cleansed, so in order to recover the grace of
Baptism, forfeited by actual mortal guilt, recourse must be had to another means of
expiation, -- namely, the Sacrament of Penance.
Abuse To Be Guarded Against
But here the faithful are to be admonished to guard against the danger
of becoming more prone to sin, or slow to repentance, from a presumption that they can
have recourse to this power of forgiving sins which is so complete and, as we saw,
unrestricted as to time. For, as such a propensity to sin would manifestly convict them of
acting injuriously and contumaciously to this divine power, and would therefore render
them unworthy of the divine mercy; so this slowness to repentance gives great reason to
fear that, overtaken by death, they may in vain confess their belief in the remission of
sins, which by their tardiness and procrastination they deservedly forfeited.
ARTICLE XI : "THE RESURRECTION OF THE BODY"
Importance Of This Article
That this Article supplies a convincing proof of the truth of our faith
appears chiefly from the fact that not only is it proposed in the Sacred Scriptures to the
belief of the faithful, but is also confirmed by numerous arguments. This we scarcely find
to be the case with regard to the other Articles, which justifies the inference that on
this doctrine, as on its most solid basis, rests our hope of salvation; for according to
the reasoning of the Apostle, If there be no resurrection of the dead, then Christ is not
risen again; and if Christ be not risen again, then is our preaching vain, and your faith
is also vain.
The diligence and zeal, therefore, of the pastor in the explanation of
this dogma should not be less than the labor which the impiety of many has expended in
efforts to overthrow it. That eminently important advantages flow to the faithful from the
knowledge of this Article will be shown further on.
"The Resurrection of the Body"
That in this Article the resurrection of mankind is called the
resurrection of the body, is a circumstance which deserves special attention. It was not,
indeed, so named without a reason for the Apostles intended thus to convey a necessary
truth, the immortality of the soul. Lest anyone, despite the fact that many passages of
Scripture plainly teach that the soul is immortal, might imagine that it dies with the
body, and that both are to be restored to life, the Creed speaks only of the resurrection
of the body.
Although in Sacred Scripture the word flesh often signifies the whole
man, as in Isaias, All flesh is grass, and in St. John, The Word was made flesh; yet in
this place it is used to express the body only, thus giving us to understand that of the
two constituent parts of man, soul and body, one only, that is, the body, is corrupted and
returns to its original dust, while the soul remains incorrupt and immortal. As then, a
man cannot be said to return to life unless he has previously died, so the soul could not
with propriety be said to rise again.
The word body is also mentioned, in order to confute the heresy of
Hymeneus and Philetus, who, during the lifetime of the Apostle, asserted that whenever the
Scriptures speak of the resurrection, they are to be understood to mean not the
resurrection of the body, but that of the soul, by which it rises from the death of sin to
the life of grace. The words of this Article, therefore, as is clear, exclude that error,
and establish a real resurrection of the body.
The Fact of the Resurrection:
Examples And Proofs Derived From Scripture
It will be the duty of the pastor to illustrate this truth by examples
taken from the Old and New Testaments, and from all ecclesiastical history. In the Old
Testament, some were restored to life by Elias and Eliseus; and, besides those who were
raised to life by our Lord, many were raised by the holy Apostles and by many others.
These many resurrections confirm the doctrine taught by this Article; for believing that
many were recalled from death to life, we are also naturally led to believe the general
resurrection of all. In fact the principal fruit which we should derive from these
miracles is to yield to this Article our most unhesitating belief.
To pastors ordinarily conversant with the Sacred Volumes many Scripture
proofs of this Article will at once present themselves. In the Old Testament the most
conspicuous are those afforded by Job, when he says that in his flesh he shall see his
God, and by Daniel when, speaking of those who sleep in the dust of the earth, he says,
some shall awake to eternal life, others to eternal reproach. In the New Testament (the
principal passages are) those of St. Matthew, which record the disputation our Lord held
with the Sadducees, and those in which the Evangelists speak concerning the Last Judgment.
To these we may also add the accurate reasoning of the Apostle on the subject in his
Epistles to the Corinthians and Thessalonians.
Analogies From Nature
But although the resurrection is most certainly established by faith,
it will, notwithstanding, be of material advantage to show from analogy and reason that
what faith proposes is not at variance with nature or human reason.
To one asking how the dead should rise again, the Apostle answers:
Foolish man! that which thou sowest is not quickened, except it die first; and that which
thou sowest, thou sowest not the body that shall be, but bare grain, as of wheat, or of
some of the rest; but God giveth it a body as he will; and a little after, It is sown in
corruption, it shall rise in incorruption.
St. Gregory calls our attention to many other arguments of analogy
tending to the same effect. The sun, he says, is every day withdrawn from our eyes, as it
were, by dying, and is again recalled, as it were, by rising again; trees lose, and again,
as it were, by a resurrection, resume their verdure; seeds die by putrefaction, and rise
again by germination.
Arguments Drawn From Reason
The reasons also adduced by ecclesiastical writers seem well calculated
to establish this truth. In the first place, as the soul is immortal, and has, as part of
man, a natural propensity to be united to the body, its perpetual separation from it must
be considered as unnatural. But as that which is contrary to nature and in a state of
violence, cannot be permanent, it appears fitting that the soul should be reunited to the
body, and consequently that the body should rise again. This argument our Saviour Himself
employed, when in His disputation with the Sadducees He deduced the resurrection of the
body from the immortality of the soul."
In the next place, as an all-just God holds out punishments to the
wicked and rewards to the good, and as very many of the former depart this life unpunished
for their crimes and many of the latter unrewarded for their virtues, the soul should be
reunited to the body, in order, as the partner of her crimes, or the companion of her
virtues, to become a sharer in her punishments or rewards. This argument has been
admirably treated by St. Chrysostom in his homily to the people of Antioch.
To this effect also, the Apostle, speaking of the resurrection, says:
If in this life only, we have hope in Christ, we are of all men the most miserable.. These
words of St. Paul cannot be supposed to refer to the misery of the soul; for since the
soul is immortal, it is capable of enjoying happiness in a future life, even though the
body did not rise again. His words, then, must refer to the whole man; for, unless the
body receive the due rewards of its labours, those who, like the Apostles, endured so many
afflictions and calamities in this life, would necessarily be the most miserable of men.
On this subject the Apostle is much more explicit in his Epistle to the Thessalonians: We
glory in the churches of God, for your patience and faith, in all your persecutions and
tribulations which you endure -- for an example of the just judgment of God, that you may
be counted worthy of the kingdom of God, for which also you suffer; seeing it is a just
thing with God to repay tribulation to them that trouble you; and to you who are troubled,
rest with us when the Lord Jesus shall be revealed from heaven with the angels of his
power, in a flame of fire, yielding vengeance to them who know not God, and who obey not
the gospel of our Lord Jesus Christ.
Again, while the soul is separated from the body, man cannot enjoy that
full happiness which is replete with every good. For as a part separated from the whole is
imperfect, the soul separated from the body must be imperfect. Therefore, that nothing may
be wanting to fill up the measure of its happiness, the resurrection of the body is
necessary.
By these, and similar arguments, the pastor will be able to instruct
the faithful in this Article.
All Shall Rise
He should also carefully explain from the Apostle who are to be raised
to life. Writing to the Corinthians, he (St. Paul) says: As in Adam all die, so also in
Christ all shall be made alive.' Good and bad then, without distinction, shall all rise
from the dead, although the condition of all will not be the same. Those who have done
good, shall rise to the resurrection of life; and those who have done evil to the
resurrection of judgment.
When we say all we mean those who will have died before the day of
judgment, as well as those who will then die. That the Church acquiesces in the opinion
that all, without distinction, shall die, and that this opinion is more consonant with
truth, is the teaching of St. Jerome and of St. Augustine.
Nor does the Apostle in his Epistle to the Thessalonians dissent from
this doctrine, when he says: The dead who are in Christ shall rise first, then we who are
alive, who are left, shall be taken up together with them in the clouds to meet Christ,
into the air. St. Ambrose explaining these words says: In that very taking up, death shall
take place, as it were, in a deep sleep, and the soul, having gone forth from the body,
shall instantly return. For those who are alive shall die when they are taken up that,
coming to the Lord, they may receive their souls from His presence; because in His
presence they cannot be dead. This opinion is supported by the authority of St. Augustine
in his book On the City of God."
The Body Shall Rise Substantially the Same
But as it is of vital importance to be fully convinced that the
identical body, which belongs to each one of us during life, shall, though corrupt and
dissolved into its original dust, be raised up again to life, this too is a subject which
demands accurate explanation on the part of the pastor.
It is a truth conveyed by the Apostle when he says: This corruptible
must put on incorruption, evidently designating by the word this, his own body. It is also
clearly expressed in the prophecy of Job: In my flesh I shall see my God, whom I myself
shall see, and mine eyes behold, and not another.
Further, this same truth is inferred from the very definition of
resurrection; for resurrection, as Damascene defines it, is a return to the state from
which one has fallen.
Finally, if we bear in mind the arguments by which we have just
established a future resurrection, every doubt on the subject must at once disappear.
We have said that the body is to rise again, that every one may receive
the proper things of the body, according as he hath done, whether it be good or evil. Man
is, therefore, to rise again in the same body with which he served God, or was a slave to
the devil; that in the same body he may experience rewards and a crown of victory, or
endure the severest punishments and torments.
Restoration Of All That Pertains To The Nature And Adornment Of The
Body
Not only will the body rise, but whatever belongs to the reality of its
nature, and adorns and ornaments man will be restored. For this we have the admirable
words of St. Augustine: There
shall then be no deformity of body; if some have been overburdened with
flesh, they shall not resume its entire weight. All that exceeds the proper proportion
shall be deemed superfluous. On the other hand, should the body be wasted by disease or
old age, or be emaciated from any other cause, it shall be repaired by the divine power of
Christ, who will not only restore the body unto us, but will repair whatever it shall have
lost through the wretchedness of this life. In another place he says: Man shall not resume
his former hair, but shall be adorned with such as will become him, according to the
words: "The very hairs of your head are all numbered." God will restore them
according to His wisdom.
Restoration Of All That Pertains To The Integrity Of The Body
But the members especially, because they belong to the integrity of
human nature, shall all be restored at once. The blind from nature or disease, the lame,
the maimed and the paralysed in any of their members shall rise again with entire and
perfect bodies. Otherwise the desires of the soul, which so strongly incline it to a union
with the body, would be far from satisfied; but we are convinced that in the resurrection
these desires will be fully realised.
Besides, the resurrection, like the creation, is clearly to be numbered
among the principal works of God. As, therefore, at the creation all things came perfect
from the hand of God, we must admit that it will be the same in the resurrection.
These observations are not to be restricted to the bodies of the
martyrs, of whom St. Augustine says: As the mutilation which they suffered would prove a
deformity, they shall rise with all their members; otherwise those who were beheaded would
rise without a head. The scars, however, which they received shall remain, shining like
the wounds of Christ, with a brilliance far more resplendent than that of gold and of
precious stones.
The wicked, too, shall rise with all their members, even with those
lost through their own fault. The greater the number of members which they shall have, the
greater will be their torments; and therefore this restoration of members will serve to
increase not their happiness but their sorrow and misery; for merit or demerit is ascribed
not to the members, but to the person to whose body they are united. To those, therefore,
who shall have done penance, they shall be restored as sources of reward; and to those who
shall have contemned it, as instruments of punishment.
If the pastor gives attentive consideration to these things, he can
never lack words or ideas to move the hearts of the faithful, and enkindle in them the
flame of piety; so that having before their minds the troubles and calamities of this
life, they may look forward with eager expectations to that blessed glory of the
resurrection which awaits the just.
The Condition of the Risen Body Shall be Different
It now remains for the faithful to understand how the body, when raised
from the dead, although substantially the same body that had been dead, shall be vastly
different and changed in its condition.
Immortality
To omit other points, the chief difference between the state of all
bodies when risen from the dead and what they had previously been is that before the
resurrection they were subject to dissolution, but when reanimated they shall all, without
distinction of good and bad, be invested with immortality.
This admirable restoration of nature, as the Scriptures testify, is the
result of the glorious victory of Christ over death. For it is written: He shall cast
death down headlong for ever, and, O death! I will be thy death.' Explaining these words
the Apostle says: And the enemy death shall be destroyed last; and St. John also says:
Death shall be no more.
It was most fitting that the sin of Adam should be far exceeded by the
merit of Christ the Lord, who overthrew the empire of death. It was also in keeping with
divine justice, that the good should enjoy endless felicity, while the wicked, condemned
to everlasting torments, shall seek death, and shall not find it, shall desire to die, and
death shall fly from them. Immortality, therefore, will be common to the good and to the
bad.
The Qualities Of A Glorified Body
In addition to this, the bodies of the risen Saints will be
distinguished by certain transcendent endowments, which will ennoble them far beyond their
former condition. Among these endowments four are specially mentioned by the Fathers,
which they infer from the doctrine of St. Paul, and which are called gifts.
Impassibility
The first endowment or gift is impassibility, which shall place them
beyond the reach of suffering anything disagreeable or of being affected by pain or
inconvenience of any sort. Neither the piercing severity of cold, nor the glowing
intensity of heat, nor the impetuosity of waters can hurt them. It is sown says the
Apostle, in corruption, it shall rise in incorruption This quality the Schoolmen call
impassibility, not incorruption, in order to distinguish it as a property peculiar to a
glorified body. The bodies of the damned, though incorruptible, will not be impassible;
they will be capable of experiencing heat and cold and of suffering various afflictions.
Brightness
The next quality is brightness, by which the bodies of the Saints shall
shine like the sun, according to the words of our Lord recorded in the Gospel of St.
Matthew: The just shall shine as the sun, in the kingdom of their Father. To remove the
possibility of doubt on the subject, He exemplifies this in His Transfiguration. This
quality the Apostle sometimes calls glory, sometimes brightness: He will reform the body
of our lowness, made like to the body of his glory; " and again, It is sown in
dishonour, it shall rise in glory. Of this glory the Israelites beheld some image in the
desert, when the face of Moses, after he had enjoyed the presence and conversation of God,
shone with such lustre that they could not look on it.
This brightness is a sort of radiance reflected on the body from the
supreme happiness of the soul. It is a participation in that bliss which the soul enjoys
just as the soul itself is rendered happy by a participation in the happiness of God.
Unlike the gift of impassibility, this quality is not common to all in
the same degree. All the bodies of the Saints will be equally impassible; but the
brightness of all will not be the same, for, according to the Apostle, One is the glory of
the sun, another the glory of the moon, and another the glory of the stars, for star
differeth from star in glory: so also is the resurrection of the dead.
Agility
To the preceding quality is united that which is called agility, by
which the body will be freed from the heaviness that now presses it down, and will take on
a capability of moving with the utmost ease and swiftness, wherever the soul pleases, as
St. Augustine teaches in his book On the City of God, and St. Jerome On Isaias. Hence
these words of the Apostle: It is sown in weakness, it shall rise in power.
Subtility
Another quality is that of subtility, which subjects the body to the
dominion of the soul, so that the body shall be subject to the soul and ever ready to
follow her desires. This quality we learn from these words of the Apostle: It is sown a
natural body, it shall rise a spiritual body.
These are the principal points which should be dwelt on in the
exposition of this Article.
Advantages of Deep Meditation on this Article
But in order that the faithful may appreciate the fruit they derive
from a knowledge of so many and such exalted mysteries, it is necessary, first of all, to
point out that to God, who has hidden these things from the wise and made them known to
little ones, we owe a debt of boundless gratitude. How many men, eminent for wisdom or
endowed with singular learning, who ever remained blind to this most certain truth ! The
fact, then, that He has made known to us these truths, although we could never have
aspired to such knowledge, obliges us to pour forth our gratitude in unceasing praises of
His supreme goodness and clemency.
Another important advantage to be derived from reflection on this
Article is that in it we shall find consolation both for ourselves and others when we
mourn the death of those who were endeared to us by relationship or friendship. Such was
the consolation which the Apostle himself gave the Thessalonians when writing to them
concerning those who are asleep.
Again, in all our afflictions and calamities the thought of a future
resurrection must bring the greatest 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 the great God and our Saviour Jesus Christ.
Very many who seemed to themselves wise, not understanding these things, and imagining
that happiness was to be sought in this life, became fools and the victims of the most
deplorable calamities.
These words, life everlasting, also teach us that, contrary to the
false notions of some, happiness once attained can never be lost. Happiness is an
accumulation of all good without admixture of evil, which, as it fills up the measure of
man's desires, must be eternal. He who is blessed with happiness must earnestly desire the
continued enjoyment of those goods which he has obtained. Hence, unless its possession be
permanent and certain, he is necessarily a prey to the most tormenting apprehension.
Life
The intensity of the happiness which the just enjoy in their celestial
country, and its utter incomprehensibility to all but themselves alone, are sufficiently
conveyed by the very words blessed life. For when in order to express any idea we make use
of a word common to many things, it is clear that we do so because we have no exact term
by which to express it fully. Since, therefore, to express happiness, words are adopted
which are not more applicable to the blessed than to all who are to live for ever, this
proves to us that the idea presents to the mind something too great, too exalted, to be
expressed fully by a proper term. True, the happiness of heaven is expressed in Scripture
by a variety of other words, such as the kingdom of God, of Christ, of heaven, paradise,
the holy city, the new Jerusalem, my Father's house; yet it is clear that none of these
appellations is sufficient to convey an adequate idea of its greatness.
The pastor, therefore, should not neglect the opportunity which this
Article affords of inviting the faithful to the practice of piety, of justice and of all
the other Christian duties, by holding out to them such ample rewards as are announced in
the words life everlasting. Among the blessings which we instinctively desire life is
certainly esteemed one of the greatest. 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 the
greatness of this glory, nor can it possibly enter into our souls, it is necessary for us
to enter into it, that is, into the joy of the Lord, so that immersed therein we may
completely satisfy the longing of our hearts.
Although, as St. Augustine observes, it would seem easier to enumerate
the evils from which we shall be exempt than the goods and the pleasures which we shall
enjoy; yet we must endeavour to explain, briefly and clearly, these things which are
calculated to inflame the faithful with a desire of arriving at the enjoyment of this
supreme felicity.
But first of all we should make use of a distinction which has been
sanctioned by the most eminent writers on religion; for they teach that there are two
sorts of goods, one of which constitutes happiness, the other follows upon it. The former,
therefore, for the sake of perspicuity, they have called essential blessings, the latter,
accessory.
Essential Happiness
Solid happiness, which we may designate by the common appellation,
essential, consists in the vision of God, and the enjoyment of His beauty who is the
source and principle of all goodness and perfection. This, says Christ our Lord, is
eternal life: that they may know thee, the only true God, and Jesus Christ, whom thou hast
sent. These words St. John seems to interpret when he says: Dearly beloved, we are now the
sons of God; and it hath not yet appeared what we shall be. We know that when he shall
appear, we shall be like to him: because we shawl see him as he is. He shows, then, that
beatitude consists of two things: that we shall behold God such as He is in His own nature
and substance; and that we ourselves shall become, as it were, gods.
The Light Of Glory
For those who enjoy God while they retain their own nature, assume a
certain admirable and almost divine form, so as to seem gods rather than men. Why this
transformation takes place becomes at once intelligible if we only reflect that a thing is
known either from its essence, or from its image and appearance, consequently, as nothing
so resembles God as to afford by its resemblance a perfect knowledge of Him, it follows
that no creature can behold His Divine Nature and Essence unless this same Divine Essence
has joined itself to us, and this St. Paul means when he says: We now see through a glass
in a dark manner; but then face to face.' The words, in a dark manner, St. Augustine
understands to mean that we see Him in a resemblance calculated to convey to us some
notion of the Deity.
This St. Denis' also clearly shows when he says that the things above
cannot be known by comparison with the things below; for the essence and substance of
anything incorporeal cannot be known through the image of that which is corporeal,
particularly as a resemblance must be less gross and more spiritual than that which it
represents, as we easily know from universal experience. Since, therefore, it is
impossible that any image drawn from created things should be equally pure and spiritual
with God, no resemblance can enable us perfectly to comprehend the Divine Essence.
Moreover, all created things are circumscribed within certain limits of perfection, while
God is without limits; and therefore nothing created can reflect His immensity.
The only means, then, of arriving at a knowledge of the Divine Essence
is that God unite Himself in some sort to us, and after an incomprehensible manner elevate
our minds to a higher degree of perfection, and thus render us capable of contemplating
the beauty of His Nature. This the light of His glory will accomplish. Illumined by its
splendour we shall see God, the true light, in His own light.
The Beatific Vision
For the blessed always see God present and by this greatest and most
exalted of gifts, being made partakers of the divine nature, they enjoy true and solid
happiness. Our belief in this happiness should be joined with an assured hope that we too
shall one day, through the divine goodness, attain it. This the Fathers declared in their
Creed, which says: I expect the resurrection of the dead and the life of the world to
come.
An Illustration Of This Truth
These are truths, so divine that they cannot be expressed in any words
or comprehended by us in thought. We may, however, trace some resemblance of this
happiness in sensible objects. Thus, iron when acted on by fire becomes inflamed and while
it is substantially the same seems changed into fire, a different substance; so likewise
the blessed, who are admitted into the glory of heaven and burn with a love of God, are so
affected that, without ceasing to be what they are, they may be said with truth to differ
more from those still on earth than red-hot 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. The Greeks, to
express the same idea, made use of the word mystery. This we understand to be the meaning
of the word, when, in the Epistle to the Ephesians, it is said: That he might make known
to us the mystery (sacramentum) of his will; and to Timothy: great is the mystery
(sacramentum) of godliness; and in the Book of Wisdom: They knew not the secrets
(sacramenta) of God. In these and many other passages the word sacrament,- it will be
perceived, signifies nothing more than a holy thing that lies concealed and hidden.
The Latin Doctors, therefore, deemed the word a very appropriate term
to express certain sensible signs which at once communicate grace, declare it, and, as it
were, place it before the eyes. St. Gregory, however, is of the opinion that such a sign
is called a Sacrament, because the divine power secretly operates our salvation under the
veil of sensible things.
Let it not, however, be supposed that the word sacrament is of recent
ecclesiastical usage. Whoever peruses the works of Saints Jerome and Augustine will at
once perceive that ancient ecclesiastical writers made use of the word sacrament, and some
times also of the word symbol, or mystical sign or sacred sign, to designate that of which
we here speak.
So much will suffice in explanation of the word sacrament. What we have
said applies equally to the Sacraments of the Old Law; but since they have been superseded
by the Gospel Law and grace, it is not necessary that pastors give instruction concerning
them.
Definition of a Sacrament
Besides the meaning of the word, which has hitherto engaged our
attention, the nature and efficacy of the thing which the word signifies must be
diligently considered, and the faithful must be taught what constitutes a Sacrament. No
one can doubt that the Sacraments are among the means of attaining righteousness and
salvation. But of the many definitions, each of them sufficiently appropriate, which may
serve to explain the nature of a Sacrament, there is none more comprehensive, none more
perspicuous, than the definition given by St. Augustine and adopted by all scholastic
writers. A Sacrament, he says, is a sign of a sacred thing; or, as it has been expressed
in other words of the same import: A Sacrament is a visible sign of an invisible grace,
instituted for our justification.
"A Sacrament is a Sign"
The more fully to develop this definition, the pastor should ex plain
it in all its parts. He should first observe that sensible objects are of two sorts: some
have been invented precisely to serve as signs; others have been established not for the
sake of signifying something else, but for their own sakes alone. To the latter class
almost every object in nature may be said to belong; to the former, spoken and written
languages, military standards, images, trumpets, signals a and a multiplicity of other
things of the same sort. Thus with regard to words; take away their power of expressing
ideas, and you seem to take away the only reason for their invention. Such things are,
therefore, properly called signs. For, according to St. Augustine, a sign, besides what it
presents to the senses, is a medium through which we arrive at the knowledge of something
else. From a footstep, for instance, which we see traced on the ground, we instantly infer
that some one whose trace appears has passed.
Proof From Reason
A Sacrament, therefore, is clearly to be numbered among those things
which have been instituted as signs. It makes known to us by a certain appearance and
resemblance that which God, by His invisible power, accomplishes in our souls. Let us
illustrate what we have said by an example. Baptism, for instance, which is administered
by external ablution, accompanied with certain solemn words, signifies that by the power
of the Holy Ghost all stain and defilement of sin is inwardly washed away, and that the
soul is enriched and adorned with the admirable gift of heavenly justification; while, at
the same time, the bodily washing, as we shall hereafter explain in its proper place,
accomplishes in the soul that which it signifies.
Proof From Scripture
That a Sacrament is to be numbered among signs is dearly inferred also
from Scripture. Speaking of circumcision, a Sacrament of the Old Law which was given to
Abraham, the father of all believers," the Apostle in his Epistle to the Romans,
says: And he received the sign of circumcision, a seal of the justice of the faith. In
another place he says: All we who are baptised in Christ Jesus, are baptised in his death,
words which justify the inference that Baptism signifies, to use the words of the same
Apostle, that we are buried together with him by baptism into death.
Nor is it unimportant that the faithful should know that the Sacraments
are signs. This knowledge will lead them more readily to believe that what the Sacraments
signify, contain and effect is holy and august; and recognising their sanctity they will
be more disposed to venerate and adore the beneficence of God displayed towards us.
"Sign of a Sacred Thing" : Kind of Sign Meant Here
We now come to explain the words, sacred thing, which constitute the
second part of the definition. To render this explanation satisfactory we must enter
somewhat more minutely into the accurate and acute remarks of St. Augustine on the variety
of signs.
Natural Signs
Some signs are called natural. These, besides making themselves known
to us, also convey a knowledge of something else, an effect, as we have already said,
common to all signs. Smoke, for instance, is a natural sign from which we immediately
infer the existence of fire. It is called a natural sign, because it implies the existence
of fire, not by arbitrary institution, but from experience. If we see smoke, we are at
once convinced of the presence of fire, even though it is hidden.
Signs Invented By Man,
Other signs are not natural, but conventional, and are invented by men
to enable them to converse one with another, to convey their thoughts to others, and in
turn to learn the opinions and receive the advice of other men. The variety and
multiplicity of such signs may be inferred from the fact that some belong to the eyes,
many to the ears, and the rest to the other senses. Thus when we intimate any thing to
another by such a sensible sign as the raising of a flag, it is obvious that such
intimation is conveyed only through the medium of the eyes; and it is equally obvious that
the sound of the trumpet, of the lute and of the lyre,-instruments which are not only
sources of pleasure, but frequently signs of ideas -- is addressed to the ear. Through the
latter sense especially are also conveyed words, which are the best medium of
communicating our inmost thoughts.
Signs Instituted By God
Besides the signs instituted by the will and agreement of men, of which
we have been speaking so far, there are certain other signs appointed by God. These
latter, as all admit, are not all of the same kind. Some were instituted by God to
indicate something or to bring back its recollection. Such were the purifications of the
Law, the unleavened bread, and many other things which belonged to the ceremonies of the
Mosaic worship. But God has appointed other signs with power not only to signify, but also
to accomplish (what they signify).
Among these are manifestly to be numbered the Sacraments of the New
Law. They are signs instituted not by man but by God, which we firmly believe have in
themselves the power of producing the sacred effects of which they are the signs.
Kind of Sacred Thing Meant Here
We have seen that there are many kinds of signs. The sacred thing
referred to is also of more than one kind. As regards the definition already given of a
Sacrament, theologians prove that by the words sacred thing is to be understood the grace
of God, which sanctifies the soul and adorns it with the habit of all the divine virtues;
and of this grace they rightly consider the words sacred thing, an appropriate
appellation, because by its salutary influence the soul is consecrated and united to God.
In order, therefore, to explain more fully the nature of a Sacrament,
it should be taught that it is a sensible object which possesses, by divine institution,
the power not only of signifying, but also of accomplishing holiness and righteousness.
Hence it follows, as everyone can easily see, that the images of the Saints, crosses and
the like, although signs of sacred things, cannot be called Sacraments. That such is the
nature of a Sacrament is easily proved by the example of all the Sacraments, if we apply
to the others what has been already said of Baptism; namely, that the solemn ablution of
the body not only signifies, but has power to effect a sacred thing which is wrought
interiorly by the operation of the Holy Ghost.
Other Sacred Things Signified By The Sacraments
Now it is especially appropriate that these mystical signs, instituted
by God, should signify by the appointment of the Lord not only one thing, but several
things at once.
All The Sacraments Signify Something Present, Something Past, Something
Future:
This applies to all the Sacraments; for all of them declare not only
our sanctity and justification, but also two other things most intimately connected with
sanctification, namely, the Passion of Christ our Redeemer, which is the source of our
sanctification, and also eternal life and heavenly bliss, which are the end of
sanctification. Such, then, being the nature of all the Sacraments, holy Doctors justly
hold that each of them has a threefold significance: they remind us of something past;
they indicate and point out something present; they foretell something future.
Nor should it be supposed that this teaching of the Doctors is
unsupported by the testimony of Holy Scripture. When the Apostle says: All we who are
baptised in Christ Jesus, are baptised in his death, he gives us clearly to understand
that Baptism is called a sign, because it reminds us of the death and Passion of our Lord.
When he says, We are buried together with him by baptism into death; that as Christ is
risen from the dead by the glory of the Father, so, we also may walk in newness of life,
he also clearly shows that Baptism is a sign which indicates the infusion of divine grace
into our souls, which enables us to lead a new life and to perform all the duties of true
piety with ease and cheerfulness. Finally, when he adds: If we have been planted together
in the likeness of his death, we shall be also in the likeness of his resurrection, he
teaches that Baptism clearly foreshadows eternal life also, which we are to reach through
its efficacy.
A Sacrament Sometimes Signifies The Presence Of More Than One Thing
Besides the different significations already mentioned, a Sacrament
also not infrequently indicates and marks the presence of more than one thing. This we
readily perceive when we reflect that the Holy Eucharist at once signifies the presence of
the real body and blood of Christ and the grace which it imparts to the worthy receiver of
the sacred mysteries.
What has been said, therefore, cannot fail to supply the pastor with
arguments to prove how much the power of God is displayed, how many hidden miracles are
contained in the Sacraments of the New Law; that thus all may understand that they are to
be venerated and received with utmost devotion.'
Why the Sacraments were Instituted
Of all the means employed to teach the proper use of the Sacraments,
there is none more effectual than a careful exposition of the reasons of their
institution. Many such reasons are commonly assigned.
The first of these reasons is the feebleness of the human mind. We are
so constituted by nature that no one can aspire to mental and intellectual knowledge
unless through the medium of sensible objects. In order, therefore, that we might more
easily understand what is accomplished by the hidden power of God, the same sovereign
Creator of the universe has most wisely, and out of His tender kindness towards us,
ordained that His power should be manifested to us through the intervention of certain
sensible signs. As St. Chrysostom happily expresses it: If man were not clothed with a
material body, these good things would have been presented to him naked and without any
covering; but as the soul is joined to the body, it was absolutely necessary to employ
sensible things in order to assist in making them understood.
Another reason is because the mind yields a reluctant assent to
promises. Hence, from the beginning of the world, God was accustomed to indicate, and
usually in words, that which He had resolved to do; but sometimes, when designing to
execute something, the magnitude of which might weaken a belief in its accomplishment, He
added to words other signs, which sometimes appeared miraculous. When, for instance, God
sent Moses to deliver the people of Israel, and Moses, distrusting the help even of God
who had commissioned him, feared that the burden imposed was heavier than he could bear,
or that the people would not heed his message, the Lord confirmed His promise by a great
variety of signs. As, then, in the Old Law, God ordained that every important promise
should be confirmed by certain signs, so in the New Law, Christ our Saviour, when He
promised pardon of sin, divine grace, the communication of the Holy Spirit, instituted
certain visible and sensible signs by which He might oblige Himself, as it were, by
pledges, and make it impossible to doubt that He would be true to His promises.
A third reason is that the Sacraments, to use the words of St. Ambrose,
may be at hand, as the remedies and medicines of the Samaritan in the Gospel, to preserve
or recover the health of the soul. For, through the Sacraments, as through a channel, must
flow into the soul the efficacy of the Passion of Christ, that is, the grace which He
merited for us on the altar of the cross, and without which we cannot hope for salvation.
Hence, our most merciful Lord has bequeathed to His Church, Sacraments stamped with the
sanction of His word and promise, through which, provided we make pious and devout use of
these remedies, we firmly believe that the fruit of His Passion is really communicated to
us.
A fourth reason why the institution of the Sacraments seems necessary
is that there may be certain marks and symbols to distinguish the faithful; particularly
since, as St. Augustine observes, no society of men, professing a true or a false
religion, can be, so to speak, consolidated into one body, unless united and held together
by some bond of sensible signs. Both these objects the Sacraments of the New Law
accomplish, distinguishing the Christian from the infidel, and uniting the faithful by a
sort of sacred bond.
Another very just cause for the institution of the Sacraments may be
shown from the words of the Apostle: With the heart we believe unto justice; but with the
mouth confession is made unto salvation. By approaching them we make a public profession
of our faith in the sight of men. Thus, when we approach Baptism, we openly profess our
belief that, by virtue of its salutary waters in which we are washed, the soul is
spiritually cleansed.
The Sacraments have also great influence, not only in exciting and
exercising our faith, but also in inflaming that charity with which we should love one
another, when we recollect that, by partaking of these mysteries in common, we are knit
together in the closest bonds and are made members of one body.
A final consideration, which is of greatest importance for the life of
a Christian, is that the Sacraments repress and subdue the pride of the human heart, and
exercise us in the practice of humility; for they oblige us to subject ourselves to
sensible elements in obedience to God, from whom we had before impiously revolted in order
to serve the elements of the world.
These are the chief points that appeared to us necessary for the
instruction of the faithful on the name, nature, and institution of a Sacrament. When they
shall have been accurately expounded by the pastor, his next duty will be to explain the
constituents of each Sacrament, its parts, and the rites and ceremonies which have been
added to its administration.
Constituent Parts of the Sacraments
In the first place, then, it should be explained that the sensible
thing which enters into the definition of a Sacrament as already given, although
constituting but one sign, is twofold. Every Sacrament consists of two things, matter,
which is called the element, and form, which is commonly called the word.
This is the doctrine of the Fathers of the Church; and the testimony of
St. Augustine on the subject is familiar to all. The word, he says, is joined to the
element and it becomes a Sacrament. By the words sensible thing, therefore, the Fathers
understand not only the matter or element, such as water in Baptism, chrism in
confirmation, and oil in Extreme Unction, all of which fall under the eye; but also the
words which constitute the form, and which are addressed to the ear.
Both are clearly pointed out by the Apostle, when he says: Christ loved
the Church, and delivered himself up for it, that he might sanctify it, cleansing it by
the laver of water in the word of life. Here both the matter and form of the Sacrament are
expressly mentioned.
In order to make the meaning of the rite that is being performed easier
and clearer, words had to be added to the matter. For of all signs words are evidently the
most significant, and without them, what the matter for the Sacraments designates and
declares would be utterly obscure. Water, for instance, has the quality of cooling as well
as cleansing, and may be symbolic of either. In Baptism, therefore, unless the words were
added, it would not be certain, but only conjectural, which signification was intended;
but when the words are added, we immediately understand that the Sacrament possesses and
signifies the power of cleansing.
In this the Sacraments of the New Law excel those of the Old that, as
far as we know, there was no definite form of administering the latter, and hence they
were very uncertain and obscure. In our Sacraments, on the contrary, the form is so
definite that any, even a casual deviation from it renders the Sacrament null. Hence the
form is expressed in the clearest terms, such as exclude the possibility of doubt.
These, then, are the parts which belong to the nature and substance of
the Sacraments, and of which every Sacrament is necessarily composed.
Ceremonies Used in the Administration of the Sacraments
To (the matter and form) are added certain ceremonies. These cannot be
omitted without sin, unless in case of necessity; yet, if at any time they be omitted, the
Sacrament is not thereby invalidated, since the ceremonies do not pertain to its essence.
It is not without good reason that the administration of the Sacraments has been at all
times, from the earliest ages of the Church, accompanied with certain solemn rites.
There is, in the first place, the greatest 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 the greater the number of aids to
salvation and the life of bliss which they understand to have been provided by God, the
more ardent will be the piety with which they will direct all the powers of their souls to
praise and proclaim His singular goodness towards us.
The Sacraments of the Catholic Church are seven in number, as is proved
from Scripture, from the tradition handed down to us from the Fathers, and from the
authority of Councils. Why they are neither more nor less in number may be shown, at least
with some probability, from the analogy that exists between the natural
and the spiritual life. In order to exist, to preserve existence, and to contribute to his
own and to the public good, seven things seem necessary to man: to be born, to grow, to be
nurtured, to be cured when sick, when weak to be strengthened; as far as regards the
public welfare, to have magistrates invested with authority to govern, and to perpetuate
himself and his species by legitimate offspring. Now, since it is quite clear that all
these things are sufficiently analogous to that life by which the soul lives to God, we
discover in them a reason to account for the number of the Sacraments.
First comes Baptism, which is the gate, as it were, to all the other
Sacraments, and by which we are born again unto Christ. The next is Confirmation, by which
we grow up and are strengthened in the grace of God; for, as St. Augustine observes, to
the Apostles who had already received Baptism, the Redeemer said: "Stay you in the
city till you be endued with power from on high.,, The third is the Eucharist, that true
bread from heaven which nourishes and sustains our souls to eternal life, according to
these words of the Saviour: My flesh is meat indeed, and my blood is drink indeed. The
fourth is Penance, through which lost health is recovered after we have been wounded by
sin. Next is Extreme Unction, which obliterates the remains of sin and invigorates the
powers of the soul; for speaking of this Sacrament St. James says: If he be in sins, they
shall be forgiven him. Then follows Holy Orders, by which power is given to exercise
perpetually in the Church the public administration of the Sacraments and to perform all
the sacred functions. The last is Matrimony, instituted to the end that, by means of the
legitimate and holy union of man and woman, children may be procreated and religiously
educated for the service of God, and for the preservation of the human race.
Comparisons among the Sacraments
Though all the Sacraments possess a divine and admirable efficacy, it
is well worthy of special remark that all are not of equal necessity or of equal dignity,
nor is the signification of all the same.
Among them three are said to be necessary beyond the rest, although in
all three this necessity is not of the same kind. The universal and absolute necessity of
Baptism our Saviour has declared in these words: Unless a man be born again of water and
the Holy Ghost, he cannot enter into the kingdom of God. Penance, on the other hand, is
necessary for those only who have stained themselves after Baptism by any mortal guilt.
Without sincere repentance, their eternal ruin is inevitable. Orders, too, although not
necessary to each of the faithful, are of absolute necessity to the Church as a whole.
But if we consider the dignity of the Sacraments, the Eucharist, for
holiness and for the number and greatness of its mysteries, is far superior to all the
rest. These, however, are matters which will be more easily understood, when we come to
explain, in its proper place, what regards each of the Sacraments.
The Author of the Sacraments
It now remains to inquire from whom we have received these sacred and
divine mysteries. Any gift, however excellent in itself, undoubtedly receives an increased
value from the dignity and excellence of him by whom it is bestowed.
The present question, however, is not hard to answer. For since human
justification comes from God, and since the Sacraments are the wonderful instruments of
justification, it is evident that one and the same God in Christ, must be acknowledged to
be the author of justification and of the Sacraments.
Furthermore, the Sacraments contain a power and efficacy which reach
the inmost soul; and as God alone has power to enter into the hearts and minds of men, He
alone, through Christ, is manifestly the author of the Sacraments.
That they are also interiorly dispensed by Him we must hold with a firm
and certain faith, according to these words of St. John, in which he declares that he
learned this truth concerning Christ: He who sent me to baptise with water, said to me:
He, upon whom thou shalt see the Spirit descending, and remaining upon him, he it is that
baptizeth with the Holy Ghost.
The Ministers of the Sacraments
But although God is the author and dispenser of the Sacraments, He
nevertheless willed that they should be administered in His Church by men, not by Angels.
To constitute a Sacrament, as the unbroken tradition of the Fathers testifies, matter and
form are not more necessary than is the ministry of men.
Unworthiness Of The Minister And Validity
Since the ministers of the Sacraments represent in the discharge of
their sacred functions, not their own, but the person of Christ, be they good or bad, they
validly perform and confer the Sacraments, provided they make use of the matter and form
always observed in the Catholic Church according to the institution of Christ, and
provided they intend to do what the Church does in their administration. Hence, unless the
recipients wish to deprive themselves of so great a good and resist the Holy Ghost,
nothing can prevent them from receiving (through the Sacraments) the fruit of grace.
That this was, at all times, a fixed and well ascertained doctrine of
the Church, is established beyond all doubt by St. Augustine, in his disputations against
the Donatists. And should we desire Scriptural proof also, let us listen to these words of
the Apostle: I have planted; Apollo watered; but God gave the increase Therefore neither
he that planteth nor he that watereth is any
thing, but God who giveth the increase. From these words it is clear
that as trees are not injured by the wickedness of those who planted them, so those who
were planted in Christ by the ministry of bad men sustain no injury from the guilt of
those others.
Judas Iscariot, as the holy Fathers infer from the Gospel of St. John,
conferred Baptism on many; and yet none of those whom he baptised are recorded to have
been baptised again. To use the memorable words of St. Augustine: Judas baptised, and yet
after him none were rebaptised; John baptised, and after John they were rebaptised . For
the Baptism administered by Judas was the Baptism of Christ, but that administered by John
was the baptism of John. Not that we prefer Judas to John, but that we justly prefer the
Baptism of Christ, although administered by Judas, to that of John although administered
by the hands of John.
Lawfulness Of Administration
But let not pastors, or other ministers of the Sacraments, hence infer
that they fully acquit themselves of their duty, if, disregarding integrity of life and
purity of morals, they attend only to the administration of the Sacraments in the manner
prescribed. True, the manner of administering them demands particular diligence; yet this
alone does not constitute all that pertains to that duty. It should never be forgotten
that the Sacraments, although they cannot lose the divine efficacy inherent in them, bring
eternal death and perdition to him who dares administer them unworthily.
Holy things, it cannot be too often repeated, should be treated holily
and with due reverence. To the sinner, says the Prophet, God has said: Why dost thou
declare my justices, and take my covenant in thy mouth, seeing that thou hast hated
discipline? If then, for him who is defiled by sin it is unlawful to speak on divine
things, how enormous the guilt of that man, who, conscious of many crimes, dreads not to
accomplish with polluted lips the holy mysteries, to take them into his befouled hands, to
touch
them, and to present and administer them to others? All the more since
St. Denis says that the wicked may not even touch the symbols, as he calls the Sacraments.
It therefore becomes the first duty of the minister of holy things to
follow holiness of life, to approach with purity the administration of the Sacraments, and
so to exercise himself in piety, that, from their frequent administration and use, he may
every day receive, with the divine assistance, more abundant grace.
Effects of the Sacraments
When these matters have been explained, the effects of the Sacraments
are the next subject of instruction. This subject should throw considerable light on the
definition of a Sacrament as already given.
First Effect: Justifying Grace
The principal effects of the Sacraments are two. The first place is
rightly held by that grace which we, following the usage of the holy Doctors, call
sanctifying. For so the Apostle most clearly taught when he said: Christ loved the church,
and delivered himself up for it; that he might sanctify it, cleansing it by the laver of
water in the word of life. But how so great and so admirable an effect is produced by the
Sacrament that, to use the well-known saying of St. Augustine, water cleanses the body and
reaches the heart, -- this, indeed, cannot be comprehended by human reason and
intelligence. It may be taken for granted that no sensible thing is of its own nature able
to reach the soul; but we know by the light of faith that in the Sacraments there exists
the power of almighty God by which they effect that which the natural elements cannot of
themselves accomplish.
Lest on this subject any doubt should exist in the minds of the
faithful, God, in the abundance of His mercy, was pleased,
from the moment when the Sacraments began to be administered, to
manifest by the evidence of miracles the effects which they operate interiorly in the
soul. (This He did) in order that we may most firmly believe that the same effects,
although far removed from the senses, are always inwardly produced. To say nothing of the
fact that at the Baptism of the Redeemer in the Jordan the heavens were opened and the
Holy Ghost appeared in the form of a dove, to teach us that when we are washed in the
sacred font His grace is infused into our souls -- to omit this, which has reference
rather to the signification of Baptism than to the administration of the Sacrament -- do
we not read that on the day of Pentecost, when the Apostles received the Holy Ghost, by
whom they were thenceforward inspired with greater alacrity and resolution to preach the
faith and brave dangers for the glory of Christ, there came suddenly a sound from heaven,
as of a mighty wind coming, and it filled the whole house where they were sitting, and
there appeared to them parted tongues, as it were, of fire? By this it was understood that
in the Sacrament of Confirmation the same Spirit is given us, and such strength is
imparted as enables us resolutely to encounter and resist our incessant enemies, the
world, the flesh and the devil. For some time in the beginning of the Church, whenever
these Sacraments were administered by the Apostles, the same miraculous effects were
witnessed, and they ceased only when the faith had acquired maturity and strength.
From what has been said of sanctifying grace, the first effect of the
Sacraments, it clearly follows that there resides in the Sacraments of the New Law, a
virtue more exalted and efficacious than that of the sacraments of the Old Law. Those
ancient sacraments, being weak and needy elements, sanctified such as were defiled to the
cleansing of the flesh, but not of the spirit. They were, therefore, instituted only as
signs of those things, which were to be accomplished by our mysteries. The Sacraments of
the New Law, on the contrary, flowing from the side of Christ, who, by the Holy Ghost,
offered himself unspotted unto God, cleanse our consciences from dead works, to
serve the living God, and thus work in us, through the blood of Christ,
the grace which they signify. Comparing our Sacraments, therefore, with those of the Old
Law we find that they are not only more efficacious, but also more fruitful in spiritual
advantages, and more august in holiness.
Second Effect: Sacramental Character
The second effect of the Sacraments -- which, however, is not common to
all, but peculiar to three, Baptism, Confirmation, and Holy Orders -- is the character
which they impress on the soul. When the Apostle says: God hath anointed us, who also hath
sealed us, and given the pledge of the Spirit in our hearts, he not obscurely describes by
the word sealed a character, the property of which is to impress a seal and mark.
This character is, as it were, a distinctive impression stamped on the
soul which perpetually inheres and cannot be blotted out. Of this St. Augustine says:
Shall the Christian Sacraments accomplish less than the bodily mark impressed on the
soldier? That mark is not stamped on his person anew as often as he resumes the military
service which he had relinquished, but the old is recognised and approved.
This character has a twofold effect: it qualifies us to receive or
perform something sacred, and distinguishes us by some mark one from another. In the
character impressed by Baptism, both effects are exemplified. By it we are qualified to
receive the other Sacraments, and the Christian is distinguished from those who do not
profess the faith. The same illustration is afforded by the characters impressed by
Confirmation and Holy Orders. By Confirmation we are armed and arrayed as soldiers of
Christ, publicly to profess and defend His name, to fight against our internal enemy and
against the spiritual powers of wickedness in the high places; and at the same time we are
distinguished from those who, being recently baptised, are, as it were, new-born infants.
Holy Orders confers the power of consecrating and administering the Sacraments, and also
distinguishes those who are invested
with this power from the rest of the faithful. The rule of the Catholic
Church is, therefore, to be observed, which teaches that these three Sacraments impress a
character and are never to be repeated.
How to Make Instruction on the Sacraments Profitable
On the subject of the Sacraments in general, the above are the matters
on which instruction should be given. In explaining them, pastors should keep in view
principally two things, which they should zealously strive to accomplish. The first is
that the faithful understand the high honour, respect and veneration due to these divine
and celestial gifts. The second is that, since the Sacraments have been established by the
God of infinite mercy for the common salvation of all, the people should make pious and
religious use of them, and be so inflamed with the desire of Christian perfection as to
deem it a very great loss to be for any time deprived of the salutary use, particularly of
Penance and the Holy Eucharist.
These objects pastors will find little difficulty in accomplishing, if
they call frequently to the attention of the faithful what we have already said on the
divine character and fruit of the Sacraments: first, that they were instituted by our Lord
and Saviour from whom can proceed nothing but what is most perfect; further that when
administered, the most powerful influence of the Holy Ghost is present, pervading the
inmost sanctuary of the soul; next that they possess an admirable and unfailing virtue to
cure our spiritual maladies, and communicate to us the inexhaustible riches of the Passion
of our Lord.
Finally, let them point out, that although the whole edifice of
Christian piety rests on the most firm foundation of the cornerstone; yet, unless it be
supported on every side by the preaching of the divine Word and by the use of the
Sacraments, it is greatly to be feared that it may to a great extent totter and fall to
the ground. For as we are ushered into spiritual life by means of the Sacraments, so by
the same means are we nourished and preserved, and grow to spiritual increase.
THE SACRAMENT OF BAPTISM
Importance Of Instruction On Baptism
From what has been hitherto said on the Sacraments in general, we may
judge how necessary it is, to a proper understanding of the doctrines of the Christian
faith and to the practice of Christian piety, to know what the Catholic Church proposes
for our belief on each Sacrament in particular.
Whoever reads the Apostle carefully will unhesitatingly conclude that a
perfect knowledge of Baptism is particularly necessary to the faithful. For not only
frequently, but also in language the most energetic, in language full of the Spirit of
God, he renews the recollection of this mystery, declares its divine character, and in it
places before us the death, burial and Resurrection of. our Lord as objects both of our
contemplation and imitation.
Pastors, therefore, can never think that they have bestowed sufficient
labor and attention on the exposition of this Sacrament. Besides the Vigils of Easter and
Pentecost, days on which the Church used to celebrate this Sacrament with the greatest
devotion and special solemnity, and on which particularly, according to ancient practice,
its divine mysteries were to be explained, pastors should also take occasion at other
times to make it the subject of their instructions.
For this purpose a most convenient opportunity would seem to present
itself whenever a pastor, being about to administer this Sacrament, finds himself
surrounded by a considerable number of the faithful. On such occasions, it is true, his
exposition cannot embrace everything that regards Baptism; but it will then be much easier
to develop one or two points when the faithful
can contemplate with a pious and attentive mind the meaning of those
things which they hear and at the same time see it illustrated by the sacred ceremonies of
Baptism. Each person, reading a lesson of admonition in the person of him who is receiving
Baptism, will call to mind the promises by which he bound himself to God when he was
baptised, and will reflect whether his life and conduct have been such as are promised by
the profession of Christianity.
Names of this Sacrament
In order that the treatment of the subject. may be clear, we must
explain the nature and substance of Baptism, premising, however, an explanation of the
word itself.
The word baptism, as is well known, is of Greek derivation. Although
used in Sacred Scripture to express not only that ablution which forms part of the
Sacrament, but also every species of ablution, and sometimes, figuratively, to express
sufferings; yet it is employed by ecclesiastical writers to designate not every sort of
bodily ablution, but that which forms part of the Sacrament and is administered with the
prescribed form of words. In this sense the Apostles very frequently make use of the word
in accordance with the institution of Christ the Lord.
This Sacrament the holy Fathers designate also by other names. St.
Augustine informs us that it was sometimes called the Sacrament of Faith, because by
receiving it we profess our faith in all the doctrines of Christianity.
By others it was termed Illumination, because by the faith which we
profess in Baptism the heart is illumined; for as the Apostle also says, alluding to the
time of Baptism, Call to mind the former days, wherein, being illumined, you endured a
great fight of afflictions Chrysostom, in his sermon to the baptised, calls it a
purgation, because through it we purge away the old leaven, that we may become a new
paste. He also calls it a burial, a planting, and the cross of Christ, the reasons for all
which appellations may be gathered from the Epistle to the Romans.
St. Denis calls it the beginning of the most holy Commandments, for
this obvious reason, that Baptism is, as it were, the gate through which we enter into the
fellowship of the Christian life, and begin thenceforward to obey the Commandments. So
much should be briefly explained concerning the name (of this Sacrament) .
Definition Of Baptism
With regard to the definition of Baptism although many can be given
from sacred writers, nevertheless that which may be gathered from the words of our Lord
recorded in John, and of the Apostle to the Ephesians, appears the most appropriate and
suitable. Unless, says our Lord, a man be born again of water and the Holy Ghost, he
cannot enter into the kingdom of God; and, speaking of the Church, the Apostle says,
cleansing it by the laver of water in the word of life. Thus it follows that Baptism may
be rightly and accurately defined: The Sacrament of regeneration by water in the word. By
nature we are born from Adam children of wrath, but by Baptism we are regenerated in
Christ, children of mercy. For He gave power to men to be made the sons of God, to them
that believe in his name, who are born, not of blood, nor of the will of the flesh, nor of
the will of man, but of God.
Constituent Elements Of Baptism
But define Baptism as we may, the faithful are to be informed that this
Sacrament consists of ablution, accompanied necessarily, according to the institution of
our Lord, by certain solemn words. This is the uniform doctrine of the holy Fathers, as is
proved by the following most explicit testimony of St. Augustine: The word is joined to
the element, and it becomes a Sacrament.
It is all the more necessary to impress this on the minds of the
faithful lest they fall into the common error of thinking that the baptismal water,
preserved in the sacred font, constitutes the Sacrament. The Sacrament of Baptism can be
said to exist only when we actually apply the water to someone by way of ablution, while
using the words appointed by our Lord.
Matter of Baptism
Now since we said above, when treating of the Sacraments in general,
that every Sacrament consists of matter and form, it is therefore necessary that pastors
point out what constitutes each of these in Baptism. The matter, then, or element of this
Sacrament, is any sort of natural water, which is simply and without qualification
commonly called water, be it sea water, river water, water from a pond, well or fountain.
Testimony Of Scripture Concerning The Matter Of Baptism
For the Saviour taught that unless a man be born again of water and the
Holy Ghost, he cannot enter into the kingdom of God. The Apostle also says that the Church
was cleansed by the laver of water; and in the Epistle of St. John we read these words:
There are three that give testimony on earth: the spirit, and the water, and the blood.
Scripture affords other proofs which establish the same truth.
When, however, John the Baptist says that the Lord will come who will
baptise in the Holy Ghost, and in fire, that is by no means to be understood of the matter
of Baptism; but should be applied either to the interior operation of the Holy Ghost, or
at least to the miracle performed on the day of Pentecost, when the Holy Ghost descended
on the Apostles in the form of fire, as was foretold by Christ our Lord in these words:
John indeed baptised with water, but you shall be baptised with the Holy Ghost, not many
days hence.
Figures
The same was also signified by the Lord both by figures and by
prophecies, as we know from Holy Scripture. According to the Prince of the Apostles in his
first Epistle, the deluge which cleansed the world because the wickedness of men was great
on the earth, and all the thought of their heart was bent upon evil, was a figure and
image of this water. To omit the cleansing of Naaman the Syrian, and the admirable virtue
of the pool of Bethsaida, and many similar types, manifestly symbolic of this mystery, the
passage through the Red Sea, according to St. Paul in his Epistle to the Corinthians, was
typical of this same water.
Prophecies
With regard to the predictions, the waters to which the Prophet Isaias
so freely invites all that thirst, and those which Ezechiel in spirit saw issuing from the
Temple, and also the fountain which Zachary foresaw, open to the house of David, and to
the inhabitants of Jerusalem: for the washing of the sinner, and of the unclean woman,
were, no doubt, intended to indicate and express the salutary waters of Baptism.
Fitness
The propriety of constituting water the matter of Baptism, of the
nature and efficacy of which it is at once expressive, St. Jerome, in his Epistle to
Oceanus, proves by many arguments.
Upon this subject pastors can teach in the first place that water,
which is always at hand and within the reach of all, was the fittest matter of a Sacrament
which is necessary to all for salvation. In the next place water is best adapted to
signify the effect of Baptism. It washes away uncleanness, and is, therefore, strikingly
illustrative of the virtue and efficacy of Baptism, which washes away the stains of sin.
We may also add that, like water which cools the body, Baptism in a great measure
extinguishes the fire of concupiscence.
Chrism Added To Water For Solemn Baptism
But it should be noted that while in case of necessity simple water
unmixed with any other ingredient is sufficient for the matter of this Sacrament, yet when
Baptism is administered in public with solemn ceremonies the Catholic Church, guided by
Apostolic tradition, has uniformly observed the practice of adding holy chrism which, as
is clear, more fully signifies the effect of Baptism. The people should also be taught
that although it may sometimes be doubtful whether this or that water be genuine, such as
the perfection of the Sacrament requires, it can never be a subject of doubt that the only
matter from which the Sacrament of Baptism can be formed is natural water.
Form of Baptism
Having carefully explained the matter, which is one of the two parts of
which Baptism consists, pastors must show equal diligence in explaining the form, which is
the other essential part. In the explanation of this Sacrament a necessity of increased
care and study arises, as pastors will perceive, from the circumstance that the knowledge
of so holy a mystery is not only in itself a source of pleasure to the faithful, as is
generally the case with regard to religious knowledge, but also very desirable for almost
daily practical use. As we shall explain in its proper place, circumstances often arise
where Baptism requires to be administered by the laity, and most frequently by women; and
it therefore becomes necessary to make all the faithful, indiscriminately, well acquainted
with whatever regards the substance of this Sacrament.
Words Of The Form
Pastors, therefore, should teach, in clear, unambiguous language,
intelligible to every capacity, that the true and essential form of Baptism is: I baptise
thee in the name of the Father, and of the Son, and of the Holy Ghost. For so it was
delivered by our Lord and Saviour when, as we read in St. Matthew He gave to His Apostles
the command: Going, . . . teach ye all nations: baptising them in the name of the Father,
and of the Son, and of the Holy Ghost.
By the word baptising, the Catholic Church, instructed from above, most
justly understood that the form of the Sacrament should express the action of the
minister; and this takes place when he pronounces the words, I baptise thee.
Besides the minister of the Sacrament, the person to be baptised and
the principal efficient cause of Baptism should be mentioned. The pronoun thee, and the
distinctive names of the Divine Persons are therefore added. Thus the complete form of the
Sacrament is expressed in the words already mentioned: I baptise thee in the name of the
Father, and of the Son, and of the Holy Ghost.
Baptism is the work not of the Son alone, of whom St. John says, He it
is that baptizeth, but of the Three Persons of the Blessed Trinity together. By saying,
however, in the name, not in the names, we distinctly declare that in the Trinity there is
but one Nature and Godhead. The word name is here referred not to the Persons, but to the
Divine Essence, virtue and power, which are one and the same in Three Persons.
Essential And Non-Essential Words Of The Form
It is, however, to be observed that of the words contained in this
form, which we have shown to be the complete and perfect one, some are absolutely
necessary, so that the omission of them renders the valid administration of the Sacrament
impossible; while others on the contrary, are not so essential as to affect its validity.
Of the latter kind is the word ego (I), the force of which is included
in the word baptizo (I baptise). Nay more, the Greek 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 the Greek 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 the Great to Leander that
Baptism was formerly and may still be validly administered in the Church in either way.
The faithful, however, should follow the practice of the particular Church to which they
belong.
Pastors should be particularly careful to observe that the baptismal
ablution is not to be applied indifferently to any part of the body, but principally to
the head, which is the seat of all the internal and external senses; and also that he who
baptises is to pronounce the sacramental words which constitute the form, not before or
after, but when performing the ablution.
Institution Of Baptism
When these things have been explained, it will also be expedient to
teach and remind the faithful that, in common with the other Sacraments, Baptism was
instituted by Christ the Lord. On this subject the pastor should frequently teach and
point out that there are two different periods of time which relate to Baptism, -- one the
period of its institution by the Redeemer; the other, the establishment of the law
regarding its reception.
Baptism Instituted At Christ's Baptism
With regard to the former, it is clear that this Sacrament was
instituted by our Lord when, having been baptised by John, He gave to water the power of
sanctifying. St. Gregory Nazianzen and St. Augustine · testify that to water was then.
imparted the power of regenerating to spiritual life. In another place St. Augustine says:
From the moment that Christ is immersed in water, water washes away all sins. And again:
The Lord is baptised, not because He had need to be cleansed, but in order that, by the
contact of His pure flesh, He might purify the waters and impart to them the power of
cleansing.
A very strong argument to prove that Baptism was then instituted by our
Lord might be afforded by the fact the most Holy Trinity, in whose name Baptism is
conferred, manifested Its divine presence on that occasion. The voice of the Father was
heard, the Person of the Son was present, the Holy Ghost descended in the form of a dove;
and the heavens, into which we are enabled to enter by Baptism, were thrown open.
Should anyone desire to know how our Lord has endowed water with a
virtue so great, so divine, this indeed transcends the power of the human understanding.
Yet this we can know, that when our Lord was baptised, water, by contact with His most
holy and pure body, was consecrated to the salutary use of Baptism, in such a way,
however, that, although instituted before the Passion, we must believe that this Sacrament
derives all its virtue and efficacy from the Passion, which is the consummation, as it
were, of all the actions of Christ.
Baptism Made Obligatory After Christ's Resurrection
The second period to be distinguished, that is, the time when the law
of Baptism was made, also admits of no doubt. Holy writers are unanimous in saying that
after the Resurrection of our Lord, when He gave to His Apostles the command to go and
teach all nations: baptising them in the name of the Father, and of the Son, and of the
Holy Ghost, the law of Baptism became obligatory on all who were to be saved.
This is inferred from the authority of the Prince of the Apostles when
he says: Who hath regenerated us into a lively hope, by the resurrection of Jesus Christ
from the dead;' and also from what Paul says of the Church: He delivered himself up for
it: that he might sanctify it, cleansing it by the laver of water in the word of life. By
both Apostles the obligation of Baptism seems to be referred to the time which followed
the death of our Lord. Hence we can have no doubt that the words of the Saviour: Unless a
man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God,
refer also to the same time which was to follow after His Passion.
Reflection
If, then, pastors explain these truths accurately, there can be no
doubt that the faithful will recognise the high dignity of this Sacrament and venerate it
with the most profound piety, particularly when they reflect that each of them receives in
Baptism by the interior operation of the Holy Ghost the same glorious and most ample gifts
which were so strikingly manifested by miracles at the Baptism of Christ the Lord.
Were our eyes, like those of the servant of Eliseus, opened to see
heavenly things, who can be supposed so senseless as not to be lost in rapturous
admiration of the divine mysteries of Baptism ! When, therefore, the riches of this
Sacrament are unfolded to the faithful by the pastor, so as to enable them to behold them,
if not with the eyes of the body, yet with those of the soul illumined by the light of
faith, may we not anticipate similar results ?
The Ministers of Baptism
In the next place, it appears not only expedient, but necessary to say
who are ministers of this Sacrament; both in order that those to whom this office is
specially confided may study to perform its functions religiously and holily; and that no
one, outstepping, as it were, his proper limits, may unseasonably take possession of, or
arrogantly assume, what belongs to another; for, as the Apostle teaches, order is to be
observed in all things.
Bishops And Priests The Ordinary Ministers
The faithful, therefore, are to be informed that of those (who
administer Baptism) there are three gradations. Bishops and priests hold the first place.
To them belongs the administration of this Sacrament, not by any extraordinary concession
of power, but by right of office; for to them, in the persons of the Apostles, was
addressed the command of our Lord: Go, baptise. Bishops, it is true, in order not to
neglect the more weighty charge of instructing the faithful, have generally left its
administration to priests. But the authority of the Fathers and the usage of the Church
prove that priests exercise this function by their own right, so much so that they may
baptise even in the presence of the Bishop. Ordained to consecrate the Holy Eucharist, the
Sacrament of peace and unity, it was fitting that they be invested with power to
administer all those things which are required to enable others to participate in that
peace and unity. If, therefore, the Fathers have at any time said that without the leave
of the Bishop the priest has not the right to baptise, they are to be understood to speak
of that Baptism only which was administered on certain days of the year with solemn
ceremonies.
Deacons Extraordinary Ministers Of Baptism
Next among the ministers are deacons, for whom, as numerous decrees of
the holy Fathers attest it is not lawful without the permission of the Bishop or priest to
administer this Sacrament.
Ministers In Case Of Necessity
Those who may administer Baptism in case of necessity, but without its
solemn ceremonies, hold the last place; and in this class are included all, even the
laity, men and women, to whatever sect they may belong. This office extends in case of
necessity, even to Jews, infidels and heretics, provided, however, they intend to do what
the Catholic Church does in that act of her ministry. These things were established by
many decrees of the ancient Fathers and Councils; and the holy Council of Trent denounces
anathema against those who dare to say, that Baptism, even when administered by heretics,
in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of
doing what the Church does, is not true Baptism.
And here indeed let us admire the supreme goodness and wisdom of our
Lord. Seeing the necessity of this Sacrament for all, He not only instituted water, than
which nothing can be more common, as its matter, but also placed its administration within
the power of all. In its administration, however, as we have already observed, all are not
allowed to use the solemn ceremonies; not that rites and ceremonies are of higher dignity,
but because they are less necessary than the Sacrament.
Let not the faithful, however, imagine that this office is given
promiscuously to all, so as to do away with the propriety of observing a certain
precedence among those who are its ministers. When a man is present a woman should not
baptise; an ecclesiastic takes precedence over a layman, and a priest over a simple
ecclesiastic. Midwives, however, when accustomed to its administration, are not to be
found fault with if sometimes, when a man is present who is unacquainted with the manner
of its administration, they perform what may otherwise appear to belong more properly to
men.
The Sponsors at Baptism
Besides the ministers who, as just explained, confer Baptism, another
class of persons, according to the most ancient practice of the Church, is admitted to
assist at the baptismal font. In former times these were commonly called by sacred writers
receivers, sponsors or sureties, and are now called godfathers and godmothers. As this is
an office pertaining almost to all the laity, pastors should explain it with care, so that
the faithful may understand what is chiefly necessary for its proper performance.
Why Sponsors Are Required At Baptism
In the first instance it should be explained why at Baptism, besides
those who administer the Sacrament, godparents and sponsors are also required. The
propriety of the practice will at once appear to all if they recollect that Baptism is a
spiritual regeneration by which we are born children of God; for of it St. Peter says: As
newborn infants, desire the rational milk without guile. As, therefore, every one, after
his birth, requires a nurse and instructor by whose assistance and attention he is brought
up and formed to learning and useful knowledge, so those, who, by the waters of Baptism,
begin to live a spiritual life should be entrusted to the fidelity and prudence of some
one from whom they may imbibe the precepts of the Christian religion and may be brought up
in all holiness, and thus grow gradually in Christ, until, with the Lord's help, they at
length arrive at perfect manhood.
This necessity must appear still more imperative, if we recollect that
pastors, who are charged with the public care of parishes have not sufficient time to
undertake the private instruction of children in the rudiments of faith.
Antiquity Of This Law
Concerning this very ancient practice we have this noteworthy testimony
of St. Denis: It occurred to our divine leaders (so he called the Apostles), and they in
their wisdom ordained that infants should be introduced (into the Church) in this holy
manner that their natural parents should deliver them to the care of some one well skilled
in divine things, as to a master under whom, as a spiritual father and guardian of his
salvation in holiness, the child should lead the remainder of his life. The same doctrine
is confirmed by the authority of Hyginus.
Affinity Contracted By Sponsors
The Church, therefore, in her wisdom has ordained that not only the
person who baptises contracts a spiritual affinity with the person baptised, but also the
sponsor with the godchild and its natural parents, so that between all these marriage
cannot be lawfully contracted, and if contracted, it is null and void.
Duties Of Sponsors
The faithful are also to be taught the duty of sponsors; for such is
the negligence with which this office is treated in the Church that only the bare name of
the function remains, while none seem to have the least idea of its sanctity. Let all
sponsors, then, at all times recollect that they are strictly bound by this law to
exercise a constant vigilance over their spiritual children, and carefully to instruct
them in the maxims of a Christian life; so that these may show themselves throughout life
to be what their sponsors promised in the solemn ceremony.
On this subject let us hear the words of St. Denis. Speaking in the
person of the sponsor he says: I promise, by my constant exhortations to induce this
child, when he comes to a knowledge of religion, to renounce every thing opposed (to his
Christian calling) and to profess and perform the sacred promises which he now makes.
St. Augustine also says: I most especially admonish you, men and women,
who have acquired godchildren through Baptism, to consider that you stood as sureties
before God, for those whom you received at the sacred font. Indeed it preeminently becomes
every man, who undertakes any office, to be indefatigable in the discharge of its duties;
and he who promised to be the teacher and guardian of another should never allow to be
deserted him whom he once received under his care and protection as long as he knows the
latter to stand in need of either.
Speaking of this same duty of sponsors, St. Augustine sums up in a few
words the lessons of instruction which they are bound to impart to their spiritual
children. They ought, he says, to admonish them to observe chastity, love justice, cling
to charity; and above all they should teach them the Creed, the Lord's Prayer, the Ten
Commandments, and the rudiments of the Christian religion.
Who May Not Be Sponsors
It is easy, therefore, to decide who are inadmissible to this holy
guardianship, that is, those who are unwilling to discharge its duties with fidelity, or
who cannot do so with care and accuracy.
Wherefore, besides the natural parents, who, to mark the great
difference that exists between this spiritual and the carnal bringing up of youth, are not
permitted to undertake this charge, heretics, Jews and infidels are on no account to be
admitted to this office, since their thoughts and efforts are continually employed in
darkening by falsehood the true faith and in subverting all Christian piety.
Number Of Sponsors
The number of sponsors is limited by the Council of Trent to one
godfather or one godmother, or at most, to a godfather and a godmother; because a number
of teachers may confuse the order of discipline and instruction, and also because it was
necessary to prevent the multiplication of affinities which would impede a wider diffusion
of society by means of lawful marriage.
Necessity of Baptism
If the knowledge of what has been hitherto explained be, as it is, of
highest importance to the faithful, it is no less important to them to learn that the law
of Baptism, as established by our Lord, extends to all, so that unless they are
regenerated to God through the grace of Baptism, be their parents Christians or infidels,
they are born to eternal misery and destruction. Pastors, therefore, should often explain
these words of the Gospel: Unless a man be born again of water and the Holy Ghost, he
cannot enter into the kingdom of God.
Infant Baptism: It's Necessity
That this law extends not only to adults but also to infants and
children, and that the Church has received this from Apostolic tradition, is confirmed by
the unanimous teaching and authority of the Fathers.
Besides, it is not to be supposed that Christ the Lord would have
withheld the Sacrament and grace of Baptism from children, of whom He said: Suffer the
little children, and forbid them not to come to me; for the kingdom of heaven is for such;
° whom also He embraced, upon whom He imposed hands, to whom He gave His blessing.
Moreover, when we read that an entire family was baptised by Paul, it
is sufficiently obvious that the children of the family must also have been cleansed in
the saving font.
Circumcision, too, which was a figure of Baptism, affords strong
argument in proof of this practice. That children were circumcised on the eighth day is
universally known. If then circumcision, made by hand, in despoiling of the body of the
flesh, was profitable to children, it is clear that Baptism, which is the circumcision of
Christ, not made by hand, is also profitable to them.
Finally, as the Apostle teaches, if by one man's offence death reigned
through one, much more they who receive abundance of grace, and of the gift, and of
justice, shall reign in life through one, Jesus Christ. If, then, through the
transgression of Adam, children inherit original sin, with still stronger reason can they
attain through Christ our Lord grace and justice that they may reign in life. This,
however, cannot be effected otherwise than by Baptism.
Pastors, therefore, should inculcate the absolute necessity of ad-
ministering Baptism to infants, and of gradually forming their tender minds to piety by
education in the Christian religion. For according to these admirable words of the wise
man: A young man according to his way, even when he is old, he will not depart from it.
Infants Receive The Graces Of Baptism
It may not be doubted that in Baptism infants receive the mysterious
gifts of faith. Not that they believe with the assent of the mind, but they are
established in the faith of their parents, if the parents profess the true faith; if
not--to use the words of St. Augustine,--then in that of the universal society of the
saints; for they are rightly said to be presented for Baptism by all those to whom their
initiation in that sacred rite is a source of joy, and by whose charity they are united to
the communion of the Holy Ghost.
Baptism Of Infants Should Not Be Delayed
The faithful are earnestly to be exhorted to take care that their
children be brought to the church, as soon as it can be done with safety, to receive
solemn Baptism. Since infant children have no other means of salvation except Baptism, we
may easily understand how grievously those persons sin who permit them to remain without
the grace of the Sacrament longer than necessity may require, particularly at an age so
tender as to be exposed to numberless dangers of death.
Baptism Of Adults
With regard to those of adult age who enjoy the perfect use of reason,
persons, namely, born of infidel parents, the practice of the primitive Church points out
that a different manner of proceeding should be followed. To them the Christian faith is
to be proposed; and they are earnestly to be exhorted, persuaded and invited to embrace
it.
They Should Not Delay Their Baptism Unduly
If converted to the Lord God, they are then to be admonished not to
defer the Sacrament of Baptism beyond the time prescribed by the Church. For since it is
written, delay not to be converted to the Lord, and defer it not from day to day, they are
to be taught that in their regard perfect conversion consists in regeneration by Baptism.
Besides, the longer they defer Baptism, the longer are they deprived of the use and graces
of the other Sacraments, by which the Christian religion is practised, since the other
Sacraments are accessible through Baptism only.
They are also deprived of the abundant fruits of Baptism, the waters of
which not only wash away all the stains and defilements of past sins, but also enrich us
with divine grace which enables us to avoid sin for the future and preserve righteousness
and innocence, which constitute the sum of a Christian life, as all can easily understand.
Ordinarily They Are Not Baptised At Once
On adults, however, the Church has not been accustomed to confer the
Sacrament of Baptism at once, but has ordained that it be deferred for a certain time. The
delay is not attended with the same danger as in the case of infants, which we have
already mentioned; should any unforeseen accident make it impossible for adults to be
washed in the salutary waters, their intention and determination to receive Baptism and
their repentance for past sins, will avail them to grace and righteousness.
Nay, this delay seems to be attended with some advantages. And first,
since the Church must take particular care that none approach this Sacrament through
hypocrisy and dissimulation, the intentions of such as seek Baptism, are better examined
and ascertained. Hence it is that we read in the decrees of ancient Councils that Jewish
converts to the Catholic faith, before admission to Baptism, should spend some months in
the ranks of the catechumens.
Furthermore, the candidate for Baptism is thus better instructed in the
doctrine of the faith which he is to profess, and in the practices of the Christian life.
Finally, when Baptism is administered to adults with solemn ceremonies on the appointed
days of Easter and Pentecost only greater religious reverence is shown to the Sacrament.
In Case Of Necessity Adults May Be: Baptised At Once
Sometimes, however, when there exists a just and necessary cause, as in
the case of imminent danger of death, Baptism is not to be deferred, particularly if the
person to be baptised is well instructed in the mysteries of faith. This we find to have
been done by Philip, and by the Prince of the Apostles, when without any delay, the one
baptised the eunuch of Queen Candace; the other, Cornelius, as soon as they expressed a
wish to embrace the faith.
Dispositions for Baptism
Intention
The faithful are also to be instructed in the necessary dispositions
for Baptism. In the first place they must desire and intend to receive it; for as in
Baptism we all die to sin and resolve to live a new life, it is fit that it be
administered to those only who receive it of their own free will and accord; it is to be
forced upon none. Hence we learn from holy tradition that it has been the invariable
practice to administer Baptism to no individual without previously asking him if he be
willing to receive it. This disposition even infants are presumed to have, since the will
of the Church, which promises for them, cannot be mistaken.
Insane, delirious persons who were once of sound mind and afterwards
became deranged, having in their present state no wish to be baptised, are not to be
admitted to Baptism, unless in danger of death. In such cases, if previous to insanity
they give intimation of a wish to be baptised, the Sacrament is to be administered;
without such indication previously given it is not to be administered. The same rule is to
be followed with regard to persons who are unconscious.
But if they (the insane) never enjoyed the use of reason, the authority
and practice of the Church decide that they are to be baptised in the faith of the Church,
just as children are baptised before they come to the use of reason.
Faith
Besides a wish to be baptised, in order to obtain the grace of the
Sacrament, faith is also necessary. Our Lord and Saviour has said: He that believes and is
baptised shall be saved.
Repentance
Another necessary condition is repentance for past sins, and a fixed
determination to avoid all sin in the future. Should anyone desire Baptism and be
unwilling to correct the habit of sinning, he should be altogether rejected. For nothing
is so opposed to the grace and power of Baptism as the intention and purpose of those who
resolve never to abandon sin.
Seeing that Baptism should be sought with a view to put on Christ and
to be united to Him, it is manifest that he who purposes to continue in sin should justly
be repelled from the sacred font, particularly since none of those things which belong to
Christ and His Church are to be received in vain, and since we well understand that, as
far as regards sanctifying and saving grace, Baptism is received in vain by him who
purposes to live according to the flesh, and not according to the spirit. As far, however,
as the Sacrament is concerned, if the person who is rightly baptised intends to receive
what the Church administers, he without doubt validly receives the Sacrament.
Hence, to the vast multitude who, in compunction of heart, as the
Scripture says, asked him and the other Apostles what they should do, the Prince of the
Apostles answered: Do penance and be baptised every one of you; and in another place he
said: Be penitent, therefore, and be converted, that your sins may be blotted out. Writing
to the Romans, St. Paul also clearly shows that he who is baptised should entirely die to
sin; and he therefore admonishes us not to yield our members as instruments of iniquity
unto sin, but present ourselves to God, as those who are alive from the dead.
Advantages To Be Derived From These Reflections
Frequent reflection upon these truths cannot fail, in the first place,
to fill the minds of the faithful with admiration for the infinite goodness of God, who,
uninfluenced by any other consideration than that of His mercy, gratuitously bestowed upon
us, undeserving as we are, a blessing so extraordinary and divine as that of Baptism.
If in the next place they consider how spotless should be the lives of
those who have been made the objects of such munificence, they cannot fail to be convinced
of the special obligation imposed on every Christian to spend each day of his life in such
sanctity and fervour, as if on that very day he had received the Sacrament and grace of
Baptism.
Effects of Baptism
To inflame the minds of the faithful, however, with a zeal for true
piety, pastors will find no means more efficacious than an accurate exposition of the
effects of Baptism.
The effects of Baptism should be frequently explained, in order that
the faithful may be rendered more sensible of the high dignity to which they have been
raised, and may never suffer themselves to be cast down therefrom by the snares or
assaults of Satan.
First Effect Of Baptism: Remission Of Sin
They are to be taught, in the first place, that such is the admirable
efficacy of this Sacrament that it remits original sin and actual guilt, however
unthinkable its enormity may seem.
This was foretold long before by Ezechiel, through whom God said: I
will pour upon you clean water, and you shall be cleansed from all your filthiness. The
Apostle also, writing to the Corinthians, after having enumerated a long catalogue of
sins, adds: such you were, but you are washed, but you are sanctified.
That such was at all times the doctrine handed down by holy Church is
clear. By the generation of the flesh, says St. Augustine in his book On the Baptism of
Infants, we contract original sin only; by the regeneration of the Spirit, we obtain
forgiveness not only of original, but also of actual sins. St. Jerome also, writing to
Oceanus, says: all sins are forgiven in Baptism.
To remove all further doubt on the subject, the Council of Trent, after
other Councils had defined this, declared it anew, pronouncing anathema against those who
should presume to think otherwise, or should dare to assert that although sin is forgiven
in Baptism, it is not entirely removed or totally eradicated, but is cut away in such a
manner as to leave its roots still fixed in the soul. To use the words of the same holy
Council, God hates nothing in those who are regenerated; for there remains nothing
deserving of condemnation in those who are truly buried with Christ by Baptism unto death,
"who walk not according to the flesh" but putting off the old man, and putting
on the new, who is created according to God, become innocent, spotless, pure, upright, and
beloved of God.
Concupiscence Which Remains After Baptism Is No Sin
We must confess, however, that concupiscence, or the fuel of sin, still
remains, as the Council declares in the same place. But concupiscence does not constitute
sin, for, as St. Augustine observes, in children who have been baptised the guilt of
concupiscence is removed, (the concupiscence itself) remains for probation; and in another
place he says: the guilt of concupiscence is pardoned in Baptism, but its infirmity
remains. For concupiscence which is the effect of sin is nothing more than an appetite of
the soul in itself repugnant to reason. But if it is not accompanied by the consent of the
will or by negligence, it is very far from being sin.
When St. Paul says, I did not know concupiscence, if the law did not
say: Thou shalt not covet, he speaks not of concupiscence itself, but of the fault of the
will.
The same doctrine is taught by St. Gregory when he says: If there are
any who assert that in Baptism sin is but superficially effaced, what could be more untrue
than their statement? By the Sacrament of faith the soul, entirely freed from sin, adheres
to God alone. In proof of this doctrine he has recourse to the testimony of our Saviour
who says in St. John: He that is -washed, needeth not but to wash his feet, but is clean
wholly.
Further Proof Of The First Effect Of Baptism
Should anyone desire a striking figure and image (of the efficacy of
Baptism) let him consider the history of Naaman the Syrian leper, of whom the Scriptures
inform us that when he had washed seven times in the waters of the Jordan he was so
cleansed from his leprosy that his flesh became like the flesh of a child.
The remission of all sin, original and actual, is therefore the
peculiar effect of Baptism. That this was the object of its institution by our Lord and
Saviour is clearly stated by the Prince of the Apostles, to say nothing of other
testimonies, when he says: Do penance and be baptised every one of you, in the name of
Jesus Christ, for the remission of sins.
The Second Effect Of Baptism: Remission Of All Punishment Due To Sin
In Baptism not only is sin forgiven, but with it all the punishment due
to sin is mercifully remitted by God. To communicate the efficacy of the Passion of Christ
our Lord is an effect common to all the Sacraments; but of Baptism alone does the Apostle
say, that by it we die and are buried together with Christ.
Hence holy Church has always understood that to impose those works of
piety, usually called by the holy Fathers works of satisfaction, on one who is to be
cleansed in Baptism, would be injurious to this Sacrament in the highest degree.
Nor is there any discrepancy between the doctrine here taught and the
practice of the primitive Church, which of old commanded the Jews, when preparing for
Baptism, to observe a fast of forty successive days. (The fast thus imposed) was not
enjoined as a work of satisfaction; but those who had received Baptism were thus
admonished to devote some time to the uninterrupted exercise of fasting and prayer in
honour of so great a Sacrament.
Baptism Does Not Exempt From Penalties Of The Civil Law
Although the remission by Baptism of the punishments due to sin cannot
be questioned, we are not to infer that it exempts an offender from the punishments
decreed by civil tribunals for some grave crime. Thus a person sentenced to death is not
rescued by Baptism from the penalty ordained by the law.
We cannot, however, too highly commend the religion and piety of those
rulers who remit the sentence of the law, that the glory of God may be the more strikingly
displayed in His Sacraments.
Baptism Remits The Punishment Due To Original Sin After Death
Baptism also remits all the punishment due to original sin after this
life, for through the merit of the death of our Lord we are able to attain this blessing.
By Baptism, as we have already said, we die with Christ. For if, says the Apostle, we have
been planted together in the likeness of his death, we shall be also in the likeness of
his resurrection.
Baptism Does Not Free Us From The Miseries Of Life
Should it be asked why immediately after Baptism we are not exempt in
this mortal life from misfortunes and restored by the influence of this sacred ablution to
that state of perfection in which Adam, the father of the human race, was placed before
his fall, the answer will be that there are two chief reasons for this.
In the first place we who by Baptism are united to, and become members
of Christ's body, should not be more honoured than our Head. Now Christ our Lord, although
clothed from His birth with the plenitude of grace and truth, was not divested of human
infirmity which He assumed, until, having suffered and died, He rose to the glory of
immortality. It cannot appear extraordinary, therefore, if the faithful, even after they
have received the grace of justification by Baptism, are clothed with frail and perishable
bodies until, having undergone many labours for the sake of Christ, and having closed
their earthly career, they are recalled to life and found worthy to enjoy with Him an
eternity of bliss.
The second reason why bodily infirmity, disease, sense of pain and
motions of concupiscence remain after Baptism is that in them we may have the seed and
material of virtue from which we shall hereafter receive a more abundant harvest of glory
and more ample rewards. When, with patient resignation, we bear all the trials of life,
and, aided by the divine assistance, subject to the dominion of reason the rebellious
desires of the heart, we ought to cherish an assured hope that if, with the Apostle we
shall have fought a good fight, finished the course, and kept the faith, the Lord, the
just judge, will render to us on that day a crown of justice which is laid up for us.
Such seems to have been the divine plan with regard to the children of
Israel. God delivered them from the bondage of Egypt, having drowned Pharaoh and his hosts
in the sea; yet He did not conduct them immediately into the happy land of promise; He
first tried them by a variety and multiplicity of sufferings. And when He afterwards
placed them in possession of the promised land and expelled the previous inhabitants from
their native territories, yet He left a few other nations whom the Israelites could not
exterminate, in order that His people might always have occasion to exercise fortitude and
warlike courage.
We may add that if, to the heavenly gifts with which the soul is
adorned in Baptism, were joined temporal advantages, there would be good reason to doubt
whether many might not approach Baptism with a view to obtain such advantages in this
life, rather than the glory to be hoped for in the next; whereas the Christian should
always propose to himself, not these delusive and uncertain goods which are seen, but the
solid and eternal ones which are not seen.
Baptism A Source Of Happiness To The Christian Even In This Life
This life, however, although full of misery, does not lack its
pleasures and joys. To us, who by Baptism are engrafted as branches on Christ's what could
be more pleasing or desirable than, taking up the cross upon our shoulders, to follow Him
as our leader, fatigued by no labor, retarded by no danger, in ardent pursuit of the
rewards of our high vocation; some to receive the laurel of virginity, others the crown of
teaching and preaching, some the palm of martyrdom, others the honours appropriate to
their respective virtues? These splendid titles of exalted dignity none of us should
receive, had we not contended in the race of this calamitous life and stood unconquered in
the conflict.
Third Effect Of Baptism: Grace Of Regeneration
But to return to the effects of Baptism, it should be taught that by
virtue of this Sacrament we are not only delivered from what are justly deemed the
greatest of all evils, but are also enriched with invaluable goods and blessings. Our
souls are replenished with divine grace, by which we are rendered just and children of God
and are made heirs to eternal salvation. For it is written: He that believeth and is
baptised, shall be saved, and the Apostle testifies that the Church is cleansed by the
laver of water in the word of life. Now according to the definition of the Council of
Trent, which under pain of anathema we are bound to believe, grace not only remits sin,
but is also a divine quality inherent in the soul, and, as it were, a brilliant light that
effaces all those stains which obscure the lustre of the soul, investing it with increased
brightness and beauty. This is also a clear inference from the words of Scripture when it
says that grace is poured forth, and also when it usually calls grace, the pledge of the
Holy Ghost.
Fourth Effect Of Baptism: Infused Virtues And Incorporation With Christ
This grace is accompanied by a most splendid train of all virtues,
which are divinely infused into the soul along with grace. Hence, when writing to Titus,
the Apostle says: He saved us by the laver of regeneration and renovation of the Holy
Ghost, whom he hath poured forth upon us abundantly, through Jesus Christ our Saviour. St.
Augustine, in explanation of the words, poured forth abundantly, says: that is, for the
remission of sins and for abundance of virtues.
By Baptism we are also united to Christ, as members to their Head. As
therefore from the head proceeds the power by which the different members of the body are
moved to the proper performance of their respective functions, so from the fullness of
Christ the Lord are diffused divine grace and virtue through all those who are justified,
qualifying them for the performance of all the duties of Christian piety.
Why The Practice Of Virtue Is Difficult Even After Baptism
Though we are thus supported by a powerful array of virtues, it should
not excite our surprise if we cannot, without much labor and difficulty, undertake, or at
least, perform acts of piety and of moral virtue. If this is so, it is not because the
goodness of God has not bestowed on us the virtues from which these good works proceed;
but because there still remains after Baptism a severe conflict of the flesh against the
spirit, in which, however, it would not become a Christian to be dispirited or grow faint.
Relying on the divine goodness we should confidently hope that by a
constant habit of leading a holy life the time will come when whatever things are modest,
whatever just, whatever holy, will also prove easy and agreeable. Let these be the
subjects of our willing consideration, the objects of our cheerful practice, that the God
of peace may be with us.
Fifth Effect Of Baptism: Character Of Christian
By Baptism, moreover, we are sealed with a character that can never be
effaced from the soul. On this point, however, we need not speak at length, for what we
have already sufficiently said on the subject, when treating of the Sacraments in general,
may be applied here.
Baptism Not To Be Repeated
Since on account of the nature and efficacy of this character it has
been defined by the Church that this Sacrament is on no account to be reiterated, pastors
should frequently and diligently admonish the faithful on this subject, lest at any time
they may be led into error.
This doctrine is taught by the Apostle when he says: One Lord, one
faith, one baptism. Again, when exhorting the Romans, that being dead in Christ by Baptism
they should take care not to lose the life which they had received from Him, he says: In
that Christ died unto sin, he died once. These words seem clearly to signify that as
Christ cannot die again, neither can we die again by Baptism. Hence the holy Church also
openly professes that she believes one Baptism. That this agrees with the nature of the
thing and with reason is understood from the very idea of Baptism, which is a spiritual
regeneration. As then, by virtue of the laws of nature, we are generated and born but
once, and, as St. Augustine observes, there is no returning to the womb; so, in like
manner, there is but one spiritual generation, and Baptism is never at any time to be
repeated.
In Conditional Baptism The Sacrament Is Not Repeated
Nor let anyone suppose that it is repeated by the Church when she
baptises anyone whose previous Baptism was doubtful, making use of this formula: If thou
art baptised, I baptise thee not again but if thou art not yet baptised, I baptise thee in
the name of the Father, and of the Son, and of the Holy Ghost. In such cases Baptism is
not to be considered as impiously repeated, but as holily, yet conditionally,
administered.
In this connection, however, there are some matters, in which, to the
very great injury of the Sacrament, abuses are of almost daily occurrence, and which
therefore demand the diligent attention of pastors. For there are not wanting those who
think that no sin is committed if they indiscriminately administer conditional Baptism.
Hence if an infant be brought to them, they think that no inquiry need be made as to
whether it was previously baptised, but proceed immediately to baptise the child. Nay
more, although they be well aware that the Sacrament was administered at home, they do not
hesitate to repeat its administration in the Church conditionally, making use of the
solemn ceremonies of the Church.
This certainly they cannot do without sacrilege and without incurring
what theologians call an irregularity. According to the authority of Pope Alexander the
conditional form of Baptism is to be used only when after due inquiry doubts are
entertained as to the validity of the previous Baptism. In no other case is it ever lawful
to administer Baptism a second time, even conditionally.
Sixth Effect Of Baptism: Opening The Gates Of Heaven
Besides the other advantages which accrue to us from Baptism, the last,
to which all the others seem to be referred, is that it opens to us the portals of heaven
which sin had closed against us.
Effects Of Baptism Foreshadowed In The Baptism Of Christ
These effects which are wrought in us by virtue of Baptism are
distinctly marked by the circumstances which, as the Gospel relates, accompanied the
Baptism of our Saviour. The heavens were opened and the Holy Ghost appeared descending
upon Christ our Lord in the form of a dove. By this we are given to understand that to
those who are baptised are imparted the gifts of the Holy Spirit, that to them are opened
the gates of heaven. The baptised, it is true, do not enter heaven immediately after
Baptism, but in due season. When they shall have been freed from all misery which is
incompatible with a state of bliss, they shall exchange a mortal for an immortal life.
Measure In Which Those Effects Are Obtained
These are the fruits of Baptism, which, if we consider the efficacy of
the Sacrament, are, no doubt, equally common to all; but if we consider the dispositions
with which it is received, it is no less certain that all do not share to the same extent
in these heavenly gifts and graces.
Ceremonies of Baptism
Their Importance
It now remains to explain, clearly and concisely, what is to be taught
concerning the prayers, rites, and ceremonies of this Sacrament. To rites and ceremonies
may, in some measure, be applied what the Apostle says of the gift of tongues, that it is
unprofitable to speak, unless the faithful understand. They present an image, and convey
the signification of the things that are done in the Sacrament; but if the people do not
understand the force and meaning of these signs, there is but little advantage derived
from ceremonies. Pastors should take care, therefore, to make them understood and to
impress the minds of the faithful with a conviction that, although ceremonies are not of
absolute necessity, they are of very great importance and deserve great veneration.
This the authority of those by whom they were instituted, who were, no
doubt, the Apostles, and also the object of their institution, sufficiently prove. It is
manifest that ceremonies contribute to the more religious and holy administration of the
Sacraments, serve to place, as it were, before the eyes the exalted and inestimable gifts
which they contain, and impress on the minds of the faithful a deeper sense of the
boundless beneficence of God.
Three Classes Of Ceremonies In Baptism
In order that the pastor's instructions may follow a certain plan and
that the people may find it: easier to remember his words, all the ceremonies and prayers
which the Church uses in the administration of Baptism are to be reduced to three heads.
The first comprehends such as are observed before coming to the baptismal font; the
second, such as are used at the font; the third, those that usually follow the
administration of the Sacrament.
Ceremonies That Are Observed Before Coming To The Font: Consecration Of
Baptismal Water
In the first place, then, the water to be used in Baptism should be
prepared. The baptismal font is consecrated with the oil of mystic unction; not, however,
at all times, but, according to ancient usage, only on certain feasts, which are justly
deemed the greatest 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 the
greatest 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 the greatest 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 the greatest piety
and devotion.
Name of this Sacrament
To begin with the name, it should be taught that this Sacrament is
called by the Church Confirmation because, if there is no obstacle to the efficacy of the
Sacrament, a baptised person, when anointed with the sacred chrism by the Bishop, with the
accompanying solemn words: I sign thee with the sign of the cross, and confirm thee with
the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost,
becomes stronger with the strength of a new power, and thus begins to be a perfect soldier
of Christ.
Confirmation is a Sacrament
That in Confirmation is contained the true and proper nature of a
Sacrament has always been acknowledged by the Catholic Church, as Pope Melchiades and many
other very holy and very ancient Pontiffs expressly declare. The truth of this doctrine
St. Clement could not confirm in stronger terms than when he says: All should hasten
without delay to be born again unto God, and afterwards to be signed by the Bishop, that
is, to receive the sevenfold grace of the Holy Ghost; for, as has been handed down to us
from St. Peter, and as the other Apostles taught in obedience to the command and of our
Lord, he who culpably and voluntarily, and not from necessity, neglects to receive this
Sacrament, cannot possibly be a perfect Christian. This same faith has been confirmed, as
may be seen in their decrees, by Popes Urban, Fabian and Eusebius, who, filled with the
same spirit, shed their blood for the name of Christ.
The unanimous authority of the Fathers must be added. Among them Denis
the Areopagite, Bishop of Athens, when teaching how to consecrate and make use of this
holy ointment, says: The priests clothe the person Baptised with a garment emblematic of
purity, in order to conduct him to the Bishop; and the Bishop, signing him with the sacred
and truly divine ointment, makes him partaker of the most holy communion. Of such
importance does Eusebius of Caesarea also deem this Sacrament as not to hesitate to say
that the heretic Novatus could not deserve to receive the Holy Ghost, because, having been
baptised in a state of severe illness, he was not anointed with the sign of chrism. But on
this subject we have the most distinct testimonies from St. Ambrose in his book On the
Initiated, and from St. Augustine in his books Against the Epistles of Petilian the
Donatist.
Both of them were so persuaded that no doubt could exist as to the
reality of this Sacrament that they even taught and confirmed the doctrine by passages of
Scripture, the one testifying that to the Sacrament of Confirmation apply these words of
the Apostle: Grieve not the Holy Spirit of God, whereby you are sealed; the other, these
words of the Psalmist: Like the precious ointment on the head, that ran down upon the
beard, the beard of Aaron, and also these words of the same Apostle: The charity of God is
poured forth in our hearts by the Holy Ghost, who is given to us.
Confirmation is Distinct from Baptism
Although said by Melchiades to have a most intimate connection with
Baptism, Confirmation is still not to be regarded as the same, but as a very different
Sacrament; for the variety of the grace which each of the Sacraments confers, and of the
sensible sign employed to signify that grace, evidently render them distinct and different
Sacraments.
Since, then, by the grace of Baptism we are begotten unto newness of
life, whereas by that of Confirmation we grow to full maturity, having put away the things
of a child, we can sufficiently understand that the same difference that exists in the
natural life between birth and growth exists also between Baptism, which regenerates, and
Confirmation, by virtue of which growth and perfect spiritual strength are imparted to the
faithful.
Besides, as there should be a new and distinct kind of Sacrament when
the soul has to encounter any new difficulty, it may easily be perceived that as we
require the grace of Baptism to form the mind unto faith, so is it also of the utmost
advantage that the souls of the faithful be strengthened by a different grace, to the end
that they be deterred by no danger, or fear of pains, tortures or death, from the
confession of the true faith. This, then, being accomplished by the sacred chrism of
Confirmation, it is hence clearly inferred, that the nature of this Sacrament is different
from Baptism.
Hence Pope Melchiades accurately evolves the difference between them,
writing as follows: In Baptism man is enlisted into the service, in Confirmation he is
equipped for battle; at the baptismal font the Holy Ghost imparts fullness to accomplish
innocence, but in Confirmation he ministers perfection to grace; in Baptism we are
regenerated unto life, after Baptism we are fortified for the combat; in Baptism we are
cleansed, after Baptism we are strengthened; regeneration of itself saves those who
receive Baptism in time of peace, Confirmation arms and makes ready for conflicts.
These are truths not only already recorded by other Councils, but
specially defined by the holy Council of Trent; so that we are therefore no longer at
liberty not only to think otherwise, but even to entertain the least doubt concerning
them.
Institution of Confirmation
It was shown above how necessary it is to teach concerning all the
Sacraments in common from whom they had their origin. Wherefore the same is also to be
taught as regards Confirmation, in order that the faithful may be impressed with a deeper
sense of the sanctity of this Sacrament. Accordingly, pastors must explain that not only
was it instituted by Christ the Lord, but that by Him were also ordained, as Pope St.
Fabian testifies, the rite of chrism and the words which the Catholic Church uses in its
administration. This is a fact easy to prove to those who acknowledge Confirmation to be a
Sacrament, because all the sacred mysteries exceed the powers of human nature and could be
instituted by no other than God alone.
Component Parts of Confirmation
The Matter
We now come to treat of the component parts of the Sacrament, and first
of its matter. This is called chrism, a word borrowed from the Greek 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, the greater 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
the great 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 the greatest 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, having loved 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 the greatness 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 the greater 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 the Greeks,
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 the great 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 the greatest 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 the greatest 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 the great 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 the greatest 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 the greatest misfortune and loss. It is
characteristic of the best and most salutary things that, if seasonably made use of, they
are productive of the greatest benefit; but if employed out of time, they prove most
pernicious and destructive. It cannot, therefore, excite out surprise that the great and
exalted gifts of God; when received into a soul properly disposed, are of the greatest
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 the greatness 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, the greatest caution was
necessary to avoid spilling the blood of the Lord on the ground, a thing that seemed not
easily to be avoided, if the chalice were administered in a large assemblage of the
people.
In the next place, whereas the Holy Eucharist ought to be in readiness
for the sick, it was very much to be apprehended, were the species of wine to remain long
unconsumed, that it might turn acid.
Besides, there are many who cannot at all bear the taste or even the
smell of wine. Lest, therefore, what is intended for the spiritual health should prove
hurtful to the health of the body, it has been most prudently provided by the Church that
it should be administered to the people under the species of bread only.
We may also further observe that in many countries wine is extremely
scarce; nor can it, moreover, be brought from elsewhere without incurring very heavy
expenses and encountering very tedious and difficult journeys.
Finally, a most important reason was the necessity of opposing the
heresy of those who denied that Christ, whole and entire, is contained under either
species, and asserted that the body is contained under the species of bread without the
blood, and the blood under the species of wine without the body. In order, therefore, to
place more clearly before the eyes of all the truth of the Catholic faith, Communion under
one kind, that is, under the species of bread, was most wisely introduced.
There are also other reasons, collected by those who have treated on
this subject, and which, if it shall appear necessary, can be brought forward by pastors.
The Minister of the Eucharist
To omit nothing doctrinal on this Sacrament, we now come to speak of
its minister, a point, however. on which scarcely anyone can be ignorant.
Only Priests Have Power To Consecrate And Administer The Eucharist
It must be taught, then, that to priests alone has been given power to
consecrate and administer to the faithful, the Holy Eucharist. That this has been the
unvarying practice of the Church, that the faithful should receive the Sacrament from the
priests, and that the officiating priests should communicate themselves, has been
explained by the holy Council of Trent, which has also shown that this practice, as having
proceeded from Apostolic tradition, is to be religiously retained, particularly as Christ
the Lord has left us an illustrious example thereof, having consecrated His own most
sacred body, and given it to the Apostles with His own hands.
The Laity Prohibited To Touch The Sacred Vessels
To safeguard in every possible way the dignity of so august a
Sacrament, not only is the power of its administration entrusted exclusively to priests,
but the Church has also prohibited by law any but consecrated persons, unless some case of
great necessity intervene, to dare handle or touch the sacred vessels, the linen, or other
instruments necessary to its completion.
Priests themselves and the rest of the faithful may hence understand
how great should be the piety and holiness of those who approach to consecrate, administer
or receive the Eucharist.
The Unworthiness Of The Minister Does Not Invalidate The Sacrament
What, however, has been already said of the other Sacraments, holds
good also with regard to the Sacrament of the Eucharist; namely, that a Sacrament is
validly administered even by the wicked, provided all the essentials have been duly
observed. For we are to believe that all these depend not on the merit of the minister,
but are operated by the virtue and power of Christ our Lord.
These are the things necessary to be explained regarding the Eucharist
as a Sacrament.
The Eucharist as a Sacrifice
We must now proceed to explain its nature as a Sacrifice, that pastors
may understand what are the principal instructions which they ought to impart to the
faithful on Sundays and holy days, regarding this mystery in conformity with the decree of
the holy Council (of Trent).
Importance Of Instruction On The Mass
This Sacrament is not only a treasure of heavenly riches, which if
turned to good account will obtain for us the grace and love of God; but it also possesses
a peculiar character, by which we are enabled to make some return to God for the immense
benefits bestowed upon us.
How grateful and acceptable to God is this victim, if duly and
legitimately immolated, is inferred from the following consideration. Of the sacrifices of
the Old Law it is written: Sacrifice and oblation thou wouldst not; and again: If thou
hadst desired sacrifice, I would indeed have given it: with burnt-offerings thou wilt not
be delighted. Now if these were so pleasing in the Lord's sight that, as the Scripture
testifies, from them God smelled a sweet savour, that is to say, they were grateful and
acceptable to Him; what have we not to hope from that Sacrifice in which is immolated and
offered He Himself of whom a voice from heaven twice proclaimed: This is my beloved Son,
in whom I am well pleased.
This mystery, therefore, pastors should carefully explain, so that when
the faithful are assembled at the celebration of divine service, they may learn to
meditate with attention and devotion on the sacred things at which they are present.
Distinction of Sacrament and Sacrifice
They should teach, then, in the first place, that the Eucharist was
instituted by Christ for two purposes: one, that it might be the heavenly food of our
souls, enabling us to support and preserve spiritual life; and the other, that the Church
might have a perpetual Sacrifice, by which our sins might be expiated, and our heavenly
Father, oftentimes grievously offended by our crimes, might be turned away from wrath to
mercy, from the severity of just chastisement to clemency. Of this thing we may observe a
type and resemblance in the Paschal lamb, which was wont to be offered and eaten by the
children of Israel as a sacrament and a sacrifice.
Nor could our Saviour, when about to offer Himself to God the Father on
the altar of the cross, have given any more illustrious indication of His unbounded love
towards us than by bequeathing to us a visible Sacrifice, by which that bloody Sacrifice,
which was soon after to be offered once on the cross, would be renewed, and its memory
daily celebrated with the greatest utility, unto the consummation of ages by the Church
diffused throughout the world.
But (between the Eucharist as a Sacrament and a Sacrifice) the
difference is very great; for as a Sacrament it is perfected by consecration; as a
Sacrifice, all its force consists in its oblation. When, therefore, kept in a pyx, or
borne to the sick, it is a Sacrament, not a Sacrifice. As a Sacrament also, it is to them
that receive it a source of merit, and brings with it all those advantages which have been
already mentioned; but as a Sacrifice, it is not only a source of merit, but also of
satisfaction. For as, in His Passion, Christ the Lord merited and satisfied for us; so
also those who offer this Sacrifice, by which they communicate with us, merit the fruit of
His Passion, and satisfy.
The Mass Is a True Sacrifice
Proof From The Council Of Trent
With regard to the institution of this Sacrifice, the holy Council of
Trent has left no room for doubt, by declaring that it was instituted by our Lord at His
Last Supper; while it condemns under anathema all those who assert that in it is not
offered to God a true and proper Sacrifice; or that to offer means nothing else than that
Christ is given as our spiritual food.
Nor did (the Council) omit carefully to explain that to God alone is
offered this Sacrifice. For although the Church sometimes offers Masses in honour and in
memory of the Saints, yet she teaches that the Sacrifice is offered, not to them, but to
God alone, who has crowned the Saints with immortal glory. Hence the priest never says: I
offer Sacrifice to thee Peter, or to thee Paul; but, while he offers Sacrifice to God
alone, he renders Him thanks for the signal victory won by the blessed martyrs, and thus
implores their patronage, that they, whose memory we celebrate on earth, may vouchsafe to
intercede for us in heaven."
Proof From Scripture
This doctrine, handed down by the Catholic Church, concerning the truth
of this Sacrifice, she received from the words of our Lord, when, on that last night,
committing to His Apostles these same sacred mysteries, He said: Do this for a
commemoration of me; for then, as was defined by the holy Council, He ordained them
priests, and commanded that they and their successors in the priestly office, should
immolate and offer His body.
Of this the words of the Apostle to the Corinthians also afford a
sufficient proof: You cannot drink the chalice of the Lord, and the chalice of devils: you
cannot be partakers of the table of the Lord and of the? table of devils. As then by the
table of devils must be understood the altar on which sacrifice was offered to them; so
also - if the conclusion proposed to himself by the Apostle is to be legitimately drawn --
by the table of the Lord can be understood nothing else than the altar on which Sacrifice
was offered to the Lord.
Should we look for figures and prophecies of this Sacrifice in the Old
Testament, in the first place Malachy most clearly prophesied thereof in these words: From
the rising of the sun even to the going down, my name is great among the Gentiles, and in
every place there is sacrifice, and there is offered to my name a clean oblation: for my
name is great among the Gentiles, saith the Lord of hosts.
Moreover, this victim was foretold, as well before as after the
promulgation of the Law, by various kinds of sacrifices; for this victim alone, as the
perfection and completion of all, comprises all the blessings which were signified by the
other sacrifices. In nothing, however, do we behold a more lively image of the Eucharistic
Sacrifice than in that of Melchisedech; for the Saviour Himself offered to God the Father,
at His Last Supper, His body and blood, under the appearances of bread and wine, declaring
that He was constituted a priest for ever, after the order of Melchisedech.
Excellence of the Mass
The Mass Is The Same Sacrifice As That Of The Cross
We therefore confess that the Sacrifice of the Mass is and ought to be
considered one and the same Sacrifice as that of the cross, for the victim is one and the
same, namely, Christ our Lord, who offered Himself, once only, a bloody Sacrifice on the
altar of the cross. The bloody and unbloody victim are not two, but one victim only, whose
Sacrifice is daily renewed in the Eucharist, in obedience to the command of our Lord: Do
this for a commemoration of me.
The priest is also one and the same, Christ the Lord; for the ministers
who offer Sacrifice, consecrate the holy mysteries, not in their own person, but in that
of Christ, as the words of consecration itself show, for the priest does not say: This is
the body of Christ, but, This is my body; and thus, acting in the Person of Christ the
Lord, he changes the substance of the bread and wine into the true substance of His body
and blood.
The Mass A Sacrifice Of Praise, Thanksgiving And Propitiation
This being the case, it must be taught without any hesitation that, as
the holy Council (of Trent) has also) explained, the sacred and holy Sacrifice of the Mass
is not a Sacrifice of praise and thanksgiving only, or a mere commemoration of the
Sacrifice performed on the cross, but also truly a propitiatory Sacrifice, by which God is
appeased and rendered propitious to us. If, therefore, with a pure heart, a lively faith,
and affected with an inward sorrow for our transgressions, we immolate and offer this most
holy victim, we shall, without doubt, obtain mercy from the Lord, and grace in time of
need; for SO delighted is the Lord with the door of this victim that, bestowing on us the
gift of grace and repentance, He pardons our sins. Hence this usual prayer of the Church:
As often as the commemoration of this victim is celebrated, so often is the work of our
salvation being done; that is to say, through this unbloody Sacrifice flow to us the most
plenteous fruits of that bloody victim.
The Mass Profits Both The Living And The Dead
Pastors should next teach that such is the efficacy of this Sacrifice
that its benefits extend not only to the celebrant and communicant, but to all the
faithful, whether living with us on earth, or already numbered with those who are dead in
the Lord, but whose sins have not yet been fully expiated. For, according to the most
authentic Apostolic tradition, it is not less available when offered for them, than when
offered for the sins of the living, their punishments, satisfactions, calamities and
difficulties of every sort.
It is hence easy to perceive, that all Masses, as being conducive to
the common interest and salvation of all the faithful, are to be considered common to all.
The Rites and ceremonies of the Mass
The Sacrifice (of the Mass) is celebrated with many solemn rites and
ceremonies, none of which should be deemed useless or superfluous. On the contrary, all of
them tend to display the majesty of this august Sacrifice, and to excite the faithful when
beholding these saving mysteries, to contemplate the divine things which lie concealed in
the Eucharistic Sacrifice. On these rites and ceremonies we shall not dwell, since they
require a more lengthy exposition than is compatible with the nature of the present work;
moreover priests can easily consult on the subject some of the many booklets and works
that have been written by pious and learned men.
What has been said so far will, with the divine assistance, be found
sufficient to explain the principal things which regard the Holy Eucharist both as a
Sacrament and Sacrifice.
THE SACRAMENT OF PENANCE
Importance Of Instruction On This Sacrament
As the frailty and weakness of human nature are universally known and
felt by each one in himself, no one can be ignorant of the great necessity of the
Sacrament of Penance. If, there- fore, the diligence of pastors should be proportioned to
the weight and importance of the subject, we must admit that in ex pounding this Sacrament
they can never be sufficiently diligent. Nay, it should be explained with more care than
Baptism. Baptism is administered but once, and cannot be repeated; Penance may be
administered and becomes necessary, as often as we may have sinned after Baptism. Hence
the- Council of Trent declares: For those who fall into sin after Baptism the Sacrament of
Penance is as necessary to salvation as is Baptism for those who have not been already
baptised. The saying of St. Jerome that Penance is a second plank, is universally known
and highly commended by all subsequent writers on sacred things. As he who suffers
shipwreck has no hope of safety, unless, perchance, he seize on some plank from the wreck,
so he that suffers the shipwreck of baptismal innocence, unless he cling to the saving
plank of Penance, has doubtless lost all hope of salvation.
These instructions are intended not only for the benefit of pastors,
but also for that of the faithful at large, to awaken attention, lest they be found
culpably negligent in a matter so very important. Impressed with a just sense of the
frailty of human nature, their first and most earnest desire should be to advance with the
divine assistance in the ways of God, without sin or failing. But should they at any time
prove so unfortunate as to fall, then, looking at the infinite goodness of God, who like
the good shepherd binds up and heals the wounds of His sheep, they should not postpone
recourse to the most saving remedy of Penance.
Different Meanings of the Word "Penance"
To enter at once on the subject, and to avoid all error to which the
ambiguity of the word may give rise, its different meanings are first to be explained. By
penance some understand satisfaction; while others, who wander far from the doctrine of
the Catholic faith, supposing penance to have no reference to the past, define it to be
nothing more than newness of life. It must, therefore, be shown that the word has a
variety of meanings.
In the first place, it is said of those to whom that which was before
pleasing is now displeasing, whether the object itself was good or bad. In this sense all
those repent whose sorrow is according to the world, not according to God; and therefore,
worketh not salvation, but death.
In the second place, it is used to express that sorrow which the sinner
conceives, not, however, for the sake of God, but for his own sake, concerning some sin of
his in which he once took pleasure.
A third kind of penance is that by which we experience interior sorrow
of heart, or give exterior indication of such sorrow for the sake of God alone. To all
these kinds of sorrow the word repentance properly applies.
When the Sacred Scriptures say that God repented, the expression is
evidently figurative. When we repent of any thing, we are most anxious to change it; and
hence when God has resolved to change any thing, the Scriptures, accommodating their
language to our manner of speaking, say that He repents. Thus we read that it repented him
that he had made man, and also that He was sorry that He had made Saul king.
But an important distinction is to be made between these different
significations of the word. The first kind of penance must be considered faulty; the
second is only the agitation of a disturbed mind; the third we call both a virtue and a
Sacrament. In this last sense penance is taken here.
The Virtue of Penance
We shall first treat of penance as a virtue, not only because it is the
duty of the pastor to lead the faithful to the practice of every virtue; but also, because
the acts which proceed from penance as a virtue, constitute the matter, as it were, of
Penance as a Sacrament, and unless the virtue be rightly understood, the force of the
Sacrament cannot be appreciated.
The faithful, therefore, are first to be admonished and exhorted to
labor strenuously to attain this interior penance of the heart which we call a virtue, and
without which exterior penance can avail them very little.
Meaning Of Penance
Interior penance consists in turning to God sincerely and from heart,
and in hating and detesting our past transgressions, with a firm resolution of amendment
of life, hoping to obtain pardon through the mercy. Accompanying this penance, like
inseparable companion of detestation for sin, is a sorrow and sadness, which is a certain
agitation and disturbance of the soul, and is called by many a passion. Hence many of the
Fathers define penance as an anguish of soul.
Penance, however, in those who repent, must be preceded by faith, for
without faith no man can turn to God. Faith, therefore, cannot on any account be called a
part of penance.
Penance Proved To Be A Virtue
That this inward penance is, as we have already said, a virtue, the
various commands which have been given regarding it clearly show; for the law commands
only those actions that are virtuous.
Furthermore, no one can deny that it is a virtue to be sorrowful at the
time, in the manner, and to the extent which are required. To regulate sorrow in this
manner belongs to the virtue of penance. Some conceive a sorrow which bears no proportion
to their crimes. Nay, there are some, says Solomon, who are glad when they have done evil.
Others, on the contrary, give themselves to such melancholy and grief, as utterly to
abandon all hope of salvation. Such, perhaps, was the condition of Cain when he exclaimed:
My iniquity is greater than that I may deserve pardon. Such certainly was the condition of
Judas, who, repenting, hanged himself, and thus lost soul and body. Penance, therefore,
considered as a virtue, assists us in restraining within the bounds of moderation our
sense of sorrow.
That penance is a virtue may also be inferred from the ends which the
true penitent proposes to himself. The first is to destroy sin and efface from the soul
its every spot and stain. The second is to make satisfaction to God for the sins which he
has committed, which is clearly an act of justice. Between God and man, it is true, no
relation of strict justice can exist, so great is the distance that separates them; yet
between them there is evidently a sort of justice, such as exists between a father and his
children, between a master and his servants. The third (end of the penitent) is to
reinstate himself in the favour and friendship of God whom he has offended and whose
hatred he has earned by the turpitude of sin. The foregoing considerations sufficiently
prove that penance is a virtue.
The Steps Which Lead Up To This Virtue
We must also point out the steps by which we may ascend to this divine
virtue. I The mercy of God first goes before us and converts our hearts to Him. This was
the object of the Prophet's prayer: Convert us, O Lord, to thee, and we shall be
converted.
Illumined by this light the soul next tends to God by faith. He that
cometh to God, says the Apostle, must believe that he is, and is a rewarder of them that
seek him.
A salutary fear of God's judgments follows, and the soul, contemplating
the punishments that await sin, is recalled from the paths of vice. To this (state of
soul) seem to refer these words of Isaias: As a woman with child, when she draweth near
the time of her delivery, is in pain and crieth out in her pangs, so are we become.
Then follows a hope of obtaining mercy from God, encouraged by which we
resolve on improvement of life.
Lastly, our hearts are inflamed by charity, whence springs that filial
fear which good and dutiful children experience; and thus dreading only to offend the
majesty of God in anything, we entirely abandon the ways of sin.
Fruits Of This Virtue
Such are, as it were, the steps by which we ascend to this most exalted
virtue, a virtue altogether heavenly and divine, to which the Sacred Scriptures promise
the kingdom of heaven; for it is written in St. Matthew: Do penance, for the kingdom of
heaven is at hand. If, says Ezechiel, the wicked do penance for all his sins which he hath
committed, and keep all my commandments, and do judgment and justice, living he shall
live. In another place: I desire not the death of the wicked, but that the wicked turn
from his way and live, words which are evidently understood of eternal life.
Penance as a Sacrament
Regarding external penance it will be necessary to show that in it the
Sacrament properly consists, and that it possesses certain outward and sensible signs
which denote the effect that takes place interiorly in the soul.
Why Christ Instituted This Sacrament
In the first place, however, it will be well to explain why it is that
Christ our Lord was pleased to number Penance among the Sacraments. One of His reasons
certainly was to leave us no room for doubt regarding the remission of sin which was
promised by God when He said: If the wicked do penance, etc. For each one has good reason
to distrust the accuracy of his own judgment on his own actions, and hence we could not
but be very much in doubt regarding the truth of our internal penance. It was to destroy
this, our uneasiness, that our Lord instituted the Sacrament of Penance, by means of which
we are assured that our sins are pardoned by the absolution of the priest; and also to
tranquilize our conscience by means of the trust we rightly repose in the virtue of the
Sacraments. The words of the priest sacramentally and lawfully absolving us from our sins
are to be accepted in the same sense as the words of Christ our Lord when He said to the
paralytic: Son, be of good heart: thy sins are forgiven thee.
In the second place, no one can obtain salvation unless through Christ
and the merits of His Passion. Hence it was becoming in itself, and highly advantageous to
us, that a Sacrament should be instituted through the force and efficacy of which the
blood of Christ flows into our souls, washes- away-all the sins committed after Baptism,
and thus leads us to recognise that it is to our Saviour alone we owe the blessing of
reconciliation.
Penance Is a Sacrament
That Penance is a Sacrament pastors can easily show from what follows.
As Baptism is a Sacrament because it blots out all sins, and especially original sin, so
for the same reason Penance, which takes away all the sins of thought and deed committed
after Baptism, must be regarded as a true Sacrament in the proper sense of the word.
Moreover -- and this is the principal reason -- since what is
exteriorly done, both by priest and penitent, signifies the inward effects that take place
in the soul, who will venture to deny that Penance is invested with the nature of a proper
and true Sacrament ? For a Sacrament is a sign of a sacred thing. Now the sinner who
repents plainly expresses by his words and actions that he has turned his heart from sin;
while from the words and actions of the priest we easily recognise the mercy of God
exercised in the remission of sins.
In any event, the words of our Saviour furnish a clear proof: I will
give to thee the keys of the kingdom of heaven whatsoever thou shalt loose upon earth,
shall be loosed also in heaven. The absolution announced in the words of the priest
expresses the remission of sins which it accomplishes in the soul.
This Sacrament May Be Repeated
The faithful should be instructed not only that Penance is to be
numbered among the Sacraments, but that it is one of the Sacraments which may be repeated.
To Peter, who had asked whether pardon could be given to sin seven times, our Lord
replied: I say not to thee, till seven times; but till seventy times seven.
If, then, (the pastor) happens to encounter those who seem to distrust
the infinite goodness and clemency of God, let him endeavour to inspire their minds with
confidence, and raise them up to the hope of obtaining the grace of God. He will easily
accomplish this object by explaining the above and other passages which are frequently met
with in Holy Writ; as well as by using the arguments and reasons which may be found in St.
Chrysostom's book On the Lapsed, and St. Ambrose's books On Penance.
The Constituent Parts of Penance
The Matter
There is nothing that should be better known to the faithful than the
matter of this Sacrament; hence they should be taught that Penance differs from the other
Sacraments in this that while the matter of the other Sacraments is some thing, whether
natural or artificial, the matter, as it were, of the Sacrament of Penance is the acts of
the penitent, -- namely, contrition, confession and satisfaction, -- as has been declared
by the council of Trent. Now, inasmuch as these acts are by divine institution required on
the part of the penitent for the integrity of the Sacrament, and for the full and perfect
remission of sin, they are called parts of Penance. It is not because they are not the
real matter that they are called by the Council the matter as it were, but because they
are not of that sort of matter which is applied externally, such, for instance, as water
in Baptism and chrism in Confirmation.
As regards the opinion of some who hold that sins themselves are the
matter of this Sacrament, it will be found, when carefully examined, that it does not
really differ from the explanation already given. Thus we say that wood which is consumed
by fire is the matter of fire. In the same way, sins which are destroyed by Penance may
properly be called the matter of Penance.
The Form Of Penance
Pastors should not neglect to explain the form of the Sacrament of
Penance. A knowledge of it will excite the faithful to receive the grace of this Sacrament
with the greatest possible devotion. Now the form is: I absolve thee, as may be inferred
not only from the words, whatsoever you shall bind upon earth shall be bound also in
heaven, but also from the teaching of Christ our Lord, handed down to us by the Apostles.
Moreover, since the Sacraments signify what they effect, the words, I
absolve thee, signify that remission of sin is effected by the administration of this
Sacrament; and hence it is plain that such is the perfect form of the Sacrament. For sins
are, so to say, the chains by which the soul is bound, and from which it is freed by the
Sacrament of Penance. And none the less truly does the priest pronounce the form over the
penitent who, through perfect contrition, accompanied by the desire of confession, has
already obtained remission of his sins from God.
Several prayers are added, not that they are necessary to the form, but
in order to remove every obstacle that can impede the force and efficacy of the Sacrament
owing to the fault of him to whom it is administered.
How thankful, then, should not sinners be to God for having bestowed
such ample power on the priests of His Church ! Unlike the priests of the Old Law who
merely declared the leper cleansed from his leprosy, the power now given to the priests of
the New Law is not limited to declaring the sinner absolved from his sins, but, as a
minister of God, he truly absolves from sin. This is an effect of which God Himself, the
author and source of grace and justice, is the principal cause.
The Rites Observed in the Sacrament of Penance
The faithful should take great care to observe the rites which
accompany the administration o f this Sacrament. In this way they will have a higher idea
of what they obtain from this Sacrament, that is, that they have been reconciled as slaves
to their kind master, or rather, as children to their best of fathers; and at the same
time they will also better understand what is the duty of those who desire, as everyone
should, to show their gratitude and remembrance of so great a benefit.
The sinner, then, who repents, casts himself humbly and sorrowfully at
the feet of the priest, in order that by there humbling himself he may the more easily be
led to see that he must tear up the roots of pride whence spring and flourish all the sins
he now deplores. In the priest, who is his legitimate judge, he venerates the person and
the power of Christ our Lord; for in the administration of the Sacrament of Penance, as in
that of the other Sacraments, the priest holds the place of Christ. Next the penitent
enumerates his sins, acknowledging, at the same time, that he deserves the greatest and
severest chastisements; and finally, suppliantly asks pardon for his faults.
All these rites have a sure guarantee for their antiquity in the
authority of St. Denis.
Effects of the Sacrament of Penance
Nothing will prove of greater advantage to the faithful, nothing will
be found to conduce more to a willing reception of the Sacrament of Penance, than for
pastors to explain frequently the great advantage to be derived therefrom. They will then
see that of Penance it is truly said that its roots ale bitter, but its fruit sweet
indeed.
First of all, then, the great efficacy o Penance consists in this, that
it restores us to the grace of God, and unites us to Him in the closest friendship.
In pious souls who approach this Sacrament with devotion, profound
peace and tranquillity of conscience, together with ineffable joy of soul, accompany this
reconciliation. For there is no sin, however great or horrible, which cannot be effaced by
the Sacrament of Penance, and that not merely once, but over and over again. On this point
God Himself thus speaks through the Prophet: If the wicked do penance for all his sins
which he hath committed, and keep all my commandments, and do judgment, and justice,
living he shall live, and shall not die, and I will not remember all his iniquities that
he hath done. And St. John says: If we confess our sins; he is faithful and just, to
forgive us our sins; and a little later, he adds: If any man sin, -- he excepts no sin
whatever, -- we have an advocate with the Father, Jesus Christ, the just; for he is the
propitiation for our sins; and not for ours only, but for the sins of the whole world.
When we read in Scripture that certain persons did not obtain pardon
from God, even though they earnestly implored it, we know that this was due to the fact
that they had not a true and heartfelt sorrow for their sins. Thus when we find in Sacred
Scripture and in the writings of the Fathers passages which seem to assert that certain
sins are irremissible, we must understand the meaning to be that it is very difficult to
obtain pardon for them. A disease is sometimes called incurable, because the patient is so
disposed as to loathe the medicines that could afford him relief. Ill the same way certain
sins are not remitted or pardoned because the sinner rejects the grace of God, the only
medicine for salvation. It is in this sense that St. Augustine wrote: When a man who,
through the grace of Jesus Christ, has once arrived at a knowledge of God, wounds
fraternal charity, and, driven by the fury of envy, lifts up his head against grace, the
enormity of his sin is so great that, though compelled by a guilty conscience to
acknowledge and confess his fault, he finds himself unable to submit to the humiliation of
imploring pardon.
The Necessity of the Sacrament of Penance
Returning now to the Sacrament, it is so much the special province of
Penance to remit sins that it is impossible to obtain or even to hope for remission of
sins by any other means; for it is written: Unless you do penance, you shall all likewise
perish. These words were said by our Lord in reference to grievous and mortal sins,
although at the same time lighter sins, which are called venial, also require some sort of
penance. St. Augustine observes that the kind of penance which is daily performed in the
Church for venial sins, would be absolutely useless, if venial sin could be remitted
without penance.
The Three Integral Parts of Penance
But as it is not enough to speak in general terms when treating of
practical matters, the pastors should take care to explain, one by one, those things from
which the faithful can understand the meaning of true and salutary Penance.
Their Existence
Now it is peculiar to this Sacrament that besides matter and form,
which it has in common with all the other Sacraments, it has also, as we have said, those
parts which constitute Penance, so to say, whole and entire; namely, contrition,
confession and satisfaction. On these St. Chrysostom thus speaks: Penance enables the
sinner to bear all willingly in his heart is contrition; on his lips confession; in his
actions entire humility or salutary satisfaction.
Their Nature
These three parts belong to that class of parts which are necessary to
constitute a whole. The human body is composed of many members, -- -hands, feet, eyes and
the various other parts; the want of any one of which makes the body be justly considered
imperfect, while if none of them is missing, the body is regarded as perfect. In the same
way, Penance is composed of these three parts in such a way that though contrition and
confession, which justify man, are alone required to constitute its essence, yet, unless
accompanied by its third part, satisfaction, it necessarily remains short of its absolute
perfection.
These three parts, then, are so intimately connected with one another,
that contrition includes the intention and resolution of confessing and making
satisfaction; contrition and the resolution of making satisfaction imply confession; while
the other two precede satisfaction.
Necessity Of These Integral Parts
The reason why these are the integral parts may be thus explained. Sins
against God are committed by thought, by word and by deed. It is, then, but reasonable,
that in recurring to the power of the keys we should endeavour to appease God's wrath, and
obtain pardon for our sins by means of the very same things which we employed to offend
His sovereignty.
A further reason by way of confirmation can also be assigned. Penance
is a sort of compensation for sin, springing from the free will of the delinquent, and is
appointed by God, against whom the offence has been committed. Hence, on the one hand,
there is required the willingness to make compensation, in which willingness contrition
chiefly consists; while, on the other hand, the penitent must submit himself to the
judgment of the priest, who holds God's place, in order to enable him to award a
punishment proportioned to the gravity of the sin committed. Hence the reason for and the
necessity of confession and satisfaction are easily inferred.
The First Part of Penance
Contrition
As the faithful require instruction on the nature and efficacy of the
parts of Penance, we must begin with contrition. This subject demands careful explanation;
for as often as we call to mind our past transgressions, or offend God anew, so often
should our hearts be pierced with contrition.
The Meaning Of Contrition
By the Fathers of the Council of Trent, contrition is defined: A sorrow
and detestation for sin committed, with a purpose of sinning no more. and a little further
on the Council, speaking of the motion of the will to contrition, adds: If joined with a
confidence in the mercy of God and an earnest desire of per forming whatever is necessary
to the proper reception of the Sacrament, it thus prepares us for the remission of sin.
Contrition Is A Detestation Of Sin
From this definition, therefore, the faithful will perceive that the
efficacy of contrition does not simply consist in ceasing to sin, or in resolving to
begin, or having actually begun a new life; it supposes first of all a hatred of one's
ill-spent life and a desire of atoning for past transgressions.
This is especially confirmed by those cries of the holy Fathers,. which
we so frequently meet with in Holy Scripture. I have laboured in my groaning, says David;
every night I will wash my bed; and again, The Lord hath heard the voice of my weeping. I
will recount to thee all my years, says another, in the bitterness of my soul. These and
many like expressions were called forth by an intense hatred and a lively detestation of
past transgressions.
Contrition Produces Sorrow
But although contrition is defined as sorrow, the faithful are not
thence to conclude that this sorrow consists in sensible feeling; for contrition is an act
of the will, and, as St. Augustine observes, grief is not penance but the accompaniment of
penance. By sorrow the Fathers understood a hatred and detestation of sin; in the first
place, because the Sacred Scriptures frequently use the word in this sense. How long, says
David, shall I take counsels in my soul, sorrow in my heart all the day. And secondly,
because from contrition arises sorrow in the inferior part of the soul which is called the
seat of concupiscence.
With propriety, therefore, is contrition defined a sorrow, because it
produces sorrow; hence penitents, in order to express it, used to change their garments.
Our Lord alludes to this custom when He says: Woe to thee, Corozain, woe to thee,
Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought
in you, they had long ago done penance in sack-cloth and ashes.
Names Of Sorrow For Sin
To signify the intensity of this sorrow the name contrition has rightly
been given to the detestation of sin of which we speak. The word means the breaking of an
object into small parts by means of a stone or some harder substance; and here it is used
metaphorically, to signify that our hearts, hardened by pride, are beaten and broken by
penance. Hence no-other sorrow, not even that which is felt for the death of parents, or
children, or for any other calamity, is called contrition. The word is exclusively
employed to express the sorrow with which we are overwhelmed by the forfeiture of the
grace of God and of our own innocence.
Contrition, however, is often designated by other names. Sometimes it
is called contrition of heart, because the word heart is frequently used in Scripture to
express the will. As the movement of the body originates in the heart, so the will is the
faculty which governs and controls the other powers of the soul.
By the holy Fathers it is also called compunction of heart, and hence
they preferred to entitle their works on contrition treatises On Compunction of Heart; for
as ulcers are lanced with a knife in order to allow the escape of the poisonous matter
accumulated within, so the heart, as it were, is pierced with the lance of contrition, to
enable it to emit the deadly poison of sin.
Hence, contrition is called by the Prophet Joel, a rending of the
heart. Be converted to me, he says, with all your hearts in fasting, in weeping, in
mourning, and rend your hearts.
Qualities of Sorrow for Sin
It Should Be Supreme
That sorrow for sins committed should be so profound and supreme that
no greater sorrow could be thought of will easily appear from the considerations that
follow.
Perfect contrition is an act of charity, emanating from what is called
filial fear; hence it is clear that the measure of contrition and of charity should be the
same. Since, therefore, the charity which we cherish towards God, is the most perfect
love, it follows that contrition should be the keenest sorrow of the soul. God is to be
loved above all things, and whatever separates us from God is therefore to be hated above
all things. It is also worthy of note that to charity and contrition the language of
Scripture assigns the same extent. Of charity it is said: Thou shalt love the Lord thy God
with thy whole heart.' Of contrition the Lord says through the Prophet: Be converted with
your whole heart.
Secondly, it is true that of all objects which deserve our love, God is
the supreme good, and it is not less true that of all objects which deserve our execration
sin is the supreme evil. The same reason, then, which prompts us to confess that God is to
be loved above all things, obliges us also of necessity to acknowledge that sin is to be
hated above all things. That God is to be loved above all things, so that we should be
prepared to sacrifice our lives rather than offend Him, these words of the Lord clearly
declare: He that loveth father or mother more than me, is not worthy of me; He that will
save his life shall lose it.
Further, it should be noted that since, as St. Bernard says, there is
no limit or measure to charity, or to use his own words, as the measure of loving God is
to love Him without measure, there should be no limit to the hatred of sin.
Sorrow For Sin Should Be Intense
Besides, our contrition should be not only the greatest, but also the
most intense, and so perfect that it excludes all apathy and indifference; for it is
written in Deuteronomy: When thou shalt seek the Lord thy God, thou shalt find him: yet so
if thou seek him with all thy heart, and all the affliction of thy soul, and in Jeremias.:
Thou shalt seek me and shalt find me, when thou shalt seek me unto all thy heart; and I
will be found by thee, saith the Lord.
If, however, our contrition be not perfect, it may nevertheless be true
and efficacious. For as things which fall under the senses frequently touch the heart more
sensibly than things purely spiritual, it sometimes happens that persons feel more intense
sorrow for the death of their children than for the grievousness of their sins.
Our contrition may also be true and efficacious, although unaccompanied
by tears. Penitential tears, however, are much to be desired and commended. On this
subject St. Augustine has well said: The spirit of Christian charity lives not within you,
if you lament the body from which the soul has departed, but lament not the soul from
which God has departed. To the same effect are the words of the Redeemer above cited: Woe
to thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the
miracles that have been wrought in you, they had long since done penance, in sack-cloth
and ashes. To establish this truth it will suffice to recall the well-known examples of
the Ninivites, of David, of the woman who was a sinner, and of the Prince of the Apostles,
all. of whom obtained the pardon of their sins when they implored the mercy of God with
abundant tears.
Sorrow For Sin Should Be Universal
The faithful should be earnestly exhorted and admonished to strive to
extend their contrition to each mortal sin. For it is thus that Ezechias describes
contrition: I will recount to thee all my years in the bitterness of my soul. To recount
all our years is to examine our sins one by one in order to have sorrow for them from our
hearts. In Ezechiel also we read: If the wicked do penance for all his sins, he shall
live. In this sense St. Augustine says: Let the sinner consider the quality of his sins,
as to time, place, variety and person.
In this matter, however, the faithful should not despair of the
infinite goodness and mercy of God. For since God is most desirous of our salvation, He
will not delay to pardon us. With a father's fondness, He embraces the sinner the moment
he enters into himself, turns to the Lord, and, having detested all his sins, resolves
that later on, as far as he is able, he will call them singly to mind and detest them. The
Almighty Himself, by the mouth of His Prophet, commands us to hope, when He says: The
wickedness of the wicked shall not hurt him, in what day soever he shall turn from his
wickedness.
Conditions Required for Contrition
From what has been said we may gather the chief requisites of true
contrition. In these the faithful are to be accurately instructed, that each may know the
means of attaining, and may have a fixed standard by which to determine, how far he may be
removed from the perfection of this virtue.
Detestation Of Sin
We must, then, in the first place, detest and deplore all out sins. If
our sorrow and detestation extend only to some sins, our repentance is not salutary, but
feigned and false. Whosoever shall keep the whole law, says St. James, but offend in one
point, is become guilty of all.
Intention Of Confession And Satisfaction
In the next place, our contrition must be accompanied with a desire of
confessing and satisfying for our sins. Concerning these dispositions we shall treat in
their proper place.
Purpose Of Amendment
Thirdly, the penitent must form a fixed and firm purpose of amendment
of life. This the Prophet clearly teaches in the following words: If the wicked do penance
for all his sins which he hath committed, and keep all my commandments, and do judgment,
and justice, living Ice shall live, and shall not die: I will not remember all his
iniquities which he hath done. And a little after: When the wicked turneth himself away
from his wickedness which he hath wrought, and doth judgment and justice, he shall save
his soul alive. Still further on he adds: Be converted and do penance for all your
iniquities, and iniquity shall not be your ruin. Cast away from you all your
transgressions, by which you have transgressed, and make yourselves a new heart and a new
spirit. To the woman taken in adultery Christ our Lord commanded the same thing: Go thy
way, and sin no more; and also to the lame man whom He cured at the pool of Bethsaida:
Behold, thou art made whole, sin no more.
Reasons For These Conditions
That a sorrow for sin and a firm purpose of avoiding sin for the future
are two conditions indispensable to contrition nature and reason clearly show. He who
would be reconciled to a friend whom he has wronged must regret to have injured and
offended him, and his future conduct must be such as to avoid offending in anything
against friendship.
Furthermore, these are conditions to which man is bound to yield
obedience; for the law to which man is subject, be it natural, divine, or human, he is
bound to obey. If, therefore, by force or fraud, the penitent has taken anything from his
neighbour, he is bound to restitution. Likewise if, by word or deed he has injured his
neighbour’s honour or reputation, he is under an obligation of repairing the injury
by procuring him some advantage or rendering him some service. Well known to all is the
maxim of St. Augustine: The sin is not forgiven unless what has been taken away is
restored.
Forgiveness Of Injuries
Again, not less necessary for contrition than the other chief
conditions is a care that it be accompanied by entire forgiveness of the injuries which we
may have received from others. This our Lord and Saviour admonishes when He declares: If
you will forgive men their offences, your heavenly Father will forgive you also your
offences, but if you will not forgive men, neither will your Father forgive you your
offences.
These are the conditions which the faithful should observe as regards
contrition. There are other dispositions which, although not essential to true and
salutary penance, contribute to render contrition more perfect and complete in its kind,
and which pastors will readily discover.
The Effects of Contrition
Simply to make known those things which pertain to salvation should not
be deemed a full discharge of the duty of pastors; their zeal and industry should be
exerted to persuade the people to adopt these truths as their rule of conduct and as the
governing principle of their actions. Hence it will be highly useful often to explain the
power and utility of contrition.
For whereas most other pious practices, such as alms, fasting, prayer
and similar holy and commendable works, are sometimes rejected by God on account of the
faults of those who perform them, contrition can never be other than pleasing and
acceptable to Him. A contrite and humble heart, O God, exclaims the Prophet, thou wilt not
despise.
Nay more, the same Prophet declares elsewhere that, as soon as we have
conceived this contrition in our hearts, our sins are forgiven by God: I said, I will
confess my injustice to the Lord, and thou hast forgiven the wickedness of my sin. Of this
truth we have a figure in the ten lepers, who, when sent by our Lord to the priests, were
cured of their leprosy before they had reached them; which gives us to understand that
such is the efficacy of true contrition, of which we have spoken above, that through it we
obtain from the Lord the immediate pardon of all sins.
Means of Arousing True Contrition
To move the faithful to contrition, it will be very useful if pastors
point out some method by which each one may excite himself to contrition.
They should all be admonished frequently to examine their consciences,
in order to ascertain if they have been faithful in the observance of those things which
God and His Church require. Should anyone be conscious of sin, he should immediately
accuse himself, humbly solicit pardon from God, and implore time to confess and satisfy
for his sins. Above all, let him supplicate the aid of divine grace, in order that he may
not relapse into those sins which he now penitently deplores.
Pastors should also take care that the faithful be excited to a supreme
hatred of sin, both because its turpitude and baseness are very great and because it
brings us the gravest losses and misfortunes. For sin deprives us of the friendship of
God, to whom we are indebted for so many invaluable blessings, and from whom we might have
expected and received gifts of still higher value; and along with this it consigns us to
eternal death and to torments unending and most severe.
The Second Part of Penance
Confession
Having said so much on contrition, we now come to confession, which is
another part of Penance. The care and exactness which its exposition demands of pastors
must be at once obvious, if we only reflect that most holy persons are firmly persuaded
that whatever of piety, of holiness, of religion, has been preserved to our times in the
Church, through God's goodness, must be ascribed in great measure to confession. It
cannot, therefore, be a matter of surprise that the enemy of the human race, in his
efforts to destroy utterly the Catholic Church, should, through the agency of the
ministers of his wicked designs, have assailed with all his might this bulwark, as it
were, of Christian virtue. It should be shown, therefore, in the first place that the
institution of confession is most useful and even necessary to us.
Necessity Of Confession
Contrition, it is true, blots out sin; but who does not know that to
effect this it must be so intense, so ardent, so vehement, as to bear a proportion to the
magnitude of the crimes which it effaces? This is a degree of contrition which few reach;
and hence, in this way, very few indeed could hope to obtain the pardon of their sins. It,
therefore, became necessary that the most merciful Lord should provide by some easier
means for the common salvation of men; and this He has done in His admirable wisdom, by
giving to His Church the keys of the kingdom of heaven.
According to the doctrine of the Catholic Church, a doctrine firmly to
be believed and constantly professed by all, if the sinner have a sincere sorrow for his
sins and a firm resolution of avoiding them in future, although he bring not with him that
contrition which may be sufficient of itself to obtain pardon, all his sins are forgiven
and remitted through the power of the keys, when he confesses them properly to the priest.
Justly, then, do those most holy men, our Fathers, proclaim that by the keys of the Church
the gate of heaven is thrown open, a truth which no one can doubt since the Council of
Florence has decreed that the effect of Penance is absolution from sin.
Advantages Of Confession
To appreciate further the great advantages of confession we may turn to
a fact taught by experience. To those who have led immoral lives nothing is found so
useful towards a reformation of morals as sometimes to disclose their secret thoughts, all
their words and actions, to a prudent and faithful friend, who can assist them by his
advice and cooperation. For the same reason it must prove most salutary to those whose
minds are agitated by the consciousness of guilt to make known the diseases and wounds of
their souls to the priest, as the vicegerent of Christ our Lord, bound to eternal secrecy
by the strictest of laws. (In the Sacrament of Penance) they will find immediate remedies,
the healing qualities of which will not only remove the present malady, but will also have
such a heavenly efficacy in preparing the soul against an easy relapse into the same kind
of disease and infirmity.
Another advantage of confession, which should not be overlooked, is
that it contributes powerfully to the preservation of social order. Abolish sacramental
confession, and that moment you deluge society with all sorts of secret and heinous crimes
-- crimes too, and others of still greater enormity, which men, once that they have been
depraved by vicious habits, will not dread to commit in open day. The salutary shame that
attends confession restrains licentiousness, bridles desire and checks wickedness.
Definition Of Confession
Having explained the advantages of confession, pastors should next
unfold its nature and efficacy. Confession, then, is defined: A sacramental accusation of
one's sins, made to obtain pardon by virtue of the keys.
It is rightly called an accusation, because sins are not to be told as
if the sinner boasted of his crimes, as they do who are glad when they have done evil; nor
are they to be related as stories told for the sake of amusing idle listeners. They are to
be confessed as matters of self-accusation, with a desire, as it were, to avenge them on
ourselves.
We confess our sins with a view to obtain pardon. In this respect the
tribunal of penance differs from other tribunals, which take cognisance of capital
offences, and before which a confession of guilt does not secure acquittal and pardon, but
penalty and punishment.
The definition of confession by the holy Fathers, although different in
words, is substantially the same. Confession, says St. Augustine, is the disclosure of a
secret disease, with the hope of obtaining pardon; and St. Gregory: Confession is a
detestation of sins. Both of these definitions accord with, and are contained in the
preceding definition.
Confession Instituted By Christ
In the next place, it is a duty of greatest moment that pastors should
unhesitatingly teach that this Sacrament owes its institution to the singular goodness and
mercy of our Lord Jesus Christ, who has ordered all things well, and solely with a view to
our salvation.
After His Resurrection He breathed on the Apostles, assembled together,
saying: Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven; and
whose sins you shall retain, they are retained. Now in giving to priests the power to
retain and forgive sins, it is evident that our Lord made them also judges in this matter.
Our Lord seems to have signified the same thing when, having raised
Lazarus from the dead, He commanded His Apostles to loose him from the bands in which he
was bound. This is the interpretation of St. Augustine. The priests, he says, can now do
more: they can exercise greater clemency towards those who confess and whose sins they
forgive. The Lord, in giving over Lazarus, whom He had already raised from the dead, to be
loosed by the hands of His disciples, wished us to understand that to priests was given
the power of loosing.
To this also refers the command given by our Lord to the lepers cured
on the way, that they show themselves to the priests, and subject themselves to their
judgment.
Invested, then, as they are, by our Lord with power to remit and retain
sins, priests are evidently appointed judges of the matter on which they are to pronounce;
and since, according to the wise remark of the Council of Trent, we cannot form an
accurate judgment on any matter, or award to crime a just proportion of punishment without
having previously examined and made ourselves well acquainted with the case, it follows
that the penitent is obliged to make known to the priests, through the medium of
confession, each and every sin.
This doctrine the pastors should teach as defined by the holy Council
of Trent, and handed down by the uniform doctrine of the Catholic Church. An attentive
perusal of the Fathers will present passages throughout their works, proving in the
clearest terms that this Sacrament was instituted by our Lord, and that the law of
sacramental confession, which, from the Greek, they call exomologesis, and exagoreusis, is
to be received as true Gospel teaching.
If we seek figures in the Old Testament, the different kinds of
sacrifices which were offered by the priests for the expiation of different sorts of sins,
seem, beyond all doubt, to have reference to confession of sins.
Rites Added By The Church
Not only are the faithful to be taught that confession was instituted
by our Lord. They are also to be reminded that, by authority of the Church, certain rites
and solemn ceremonies have been added which, although not essential to the Sacrament,
serve to place its dignity more fully before the eyes of the penitent, and to prepare his
soul, so that, kindled with devotion, he may more easily receive the grace of God. When,
with uncovered head and bended knees, with eyes fixed on the earth and hands raised in
supplication, and with other indications of Christian humility not essential to the
Sacrament, we confess our sins, our minds are thus deeply impressed with a clear
conviction of the heavenly virtue of the Sacrament, and also of the necessity of most
earnestly beseeching and imploring the mercy of God.
The Law of Confession
Nor let it be supposed that, although confession was instituted by our
Lord, He did not declare its use to be necessary. The faithful must be impressed with the
conviction that he who is dead in sin is to be recalled to spiritual life by means of
sacramental confession.
Proof Of The Obligation
This truth is clearly conveyed by our Lord Himself, when, by a most
beautiful metaphor, He calls the power of administering this Sacrament, the key of the
kingdom of heaven. Just as no one can enter any place without the help of him who has the
keys, so no one is admitted to heaven unless its gates be unlocked by the priests to whose
custody the Lord gave the keys. This power would otherwise be of no use in the Church. If
heaven can be entered without the power of the keys, in vain would they to whom the keys
were given seek to prevent entrance within its portals.
This thought was familiar to the mind of St. Augustine. Let no man, he
says, say within himself: "I repent in secret to the Lord. God, who has power to
pardon me, knows the inmost sentiments of my heart.,, Was there, then, no reason for
saying "whatsoever you loose on earth, shall be loosed in heaven," no reason why
the keys were given to the Church of God? The same doctrine is taught by St. Ambrose in
his treatise On Penance, when refuting the heresy of the Novatians who asserted that the
power of forgiving sins belonged solely to God.' Who, says he, yields greater reverence to
God, he who obeys or he who resists His commands? God commands us to obey His ministers;
and by obeying them, we honour God alone.
The Age At Which The Law Of Confession Obliges
As the law of confession was no doubt enacted and established by our
Lord Himself, it is our duty to ascertain, on whom, at what age, and at what period of the
year, it becomes obligatory. According to the canon of the Council of Lateran, which
begins: Omnis utriusque sexus, no person is bound by the law of Confession until he has
arrived at the use of reason, -- a time determinable by no fixed number of years. It may,
however, be laid down as a general principle, that children are bound to go to confession
as soon as they are able to discern good from evil, and are capable of malice; for, when a
person has arrived at an age when he must begin to attend to the work of his salvation, he
is bound to confess his sins to a priest, since there is no other salvation for one whose
conscience is burdened with sin.
At What Time The Law Of Confession Obliges
In the same canon holy Church has defined the period within which we
are especially bound to discharge the duty of confession. It commands all the faithful to
confess their sins at least once a year. If, however, we consult our eternal interests, we
will certainly not neglect to have recourse to confession as often, at least, as we are in
danger of death, or undertake to perform any act incompatible with the state of sin, such
as to administer or receive the Sacraments. The same rule should be strictly followed when
we are apprehensive of forgetting some sin, into which we may have fallen; for we cannot
confess sins unless we remember them, neither do we obtain pardon unless our sins are
blotted out through sacramental confession.
The Qualities of Confession
But since in confession many things are to be observed, some of which
are essential, some not essential to the Sacrament, all these matters should be carefully
treated. Access can easily be had to works and treatises from which an explanation of all
these things can be drawn.
Confession Should Be Entire
Pastors should teach, first of all, that care must be exercised that
confession be complete and entire. All mortal sins must be revealed to the priest. Venial
sins, which do not separate us from the grace of God, and into which we frequently fall,
although they may be usefully confessed, as the experience of the pious proves, may be
omitted without sin, and expiated by a variety of other means. Mortal sins, as we have
already said, are all to be confessed, even though they be most secret, or be opposed only
to the last two Commandments of the Decalogue. Such secret sins often inflict deeper
wounds on the soul than those which are committed openly and publicly.
So the Council of Trent has defined, and such has been the constant
teaching of the Church, as the Fathers declare. St. Ambrose speaks thus: Without the
confession of his sin, no man can be justified from his sin. In confirmation of the same
doctrine, St. Jerome, on Ecclesiastes, says: If the serpent, the devil, has secretly and
without the knowledge of a third person, bitten anyone, and has infused into him the
poison of sin; if unwilling to disclose his wound to his brother or master, he is silent
and will not do penance, his master, who has a tongue ready to cure him, can render him no
service. The same doctrine we find in St. Cyprian, in his sermon On the Fallen. Although
guiltless, he says, of the heinous crime of sacrificing to idols, or of having purchased
certificates to that effect; yet, as they entertained the thought of doing so, they should
confess it with grief to the priests of God. In fine, such is the unanimous voice and
teaching of all the Doctors of the Church.
In confession we should employ all that care and exactness which we
usually bestow upon worldly concerns of great moment, and all our efforts should be
directed to the cure of our soul's wounds and to the destruction of the roots of sin. We
should not be satisfied with the bare enumeration of our mortal sins, but should mention
such circumstances as considerably aggravate or extenuate their malice. Some circumstances
are so serious as of themselves to constitute mortal guilt. On no account whatever,
therefore, are such circumstances to be omitted. Thus if one man has killed another, he
must state whether his victim was a layman or an ecclesiastic. Or, if he has had sinful
relations with a woman, he must state whether the female was unmarried or married, a
relative or a person consecrated to God by vow. These circumstances change the nature of
the sins; so that the first kind of unlawful intercourse is called by theologians simple
fornication, the second adultery, the third incest, and the fourth sacrilege. Again, theft
is numbered in the catalogue of sins. But if a person has stolen one golden coin, his sin
is less grievous than if he had stolen a hundred or two hundred, or an immense sum; and if
the stolen money belonged to the Church, the sin would be still more grievous. The same
rule applies to the circumstances of time and place, but' the examples are too well known
from many books to require mention here. Circumstances such as these are, therefore, to be
mentioned; but those which do not considerably aggravate the malice of the sin may be
lawfully omitted.
Sins Concealed
So important is it that confession be entire that if the penitent
confesses only some of his sins and wilfully neglects to accuse himself of others which
should be confessed, he not only does not profit by his confession, but involves himself
in new guilt. Such an enumeration of sins cannot be called sacramental confession; on the
contrary, the penitent must repeat his confession, not omitting to accuse himself of
having, under the semblance of confession, profaned the sanctity of the Sacrament.
Sins Forgotten
But should the confession seem defective, either because the penitent
forgot some grievous sins, or because, although intent on confessing all his sins, he did
not examine the recesses of his conscience with sufficient accuracy, he is not bound to
repeat his confession. It will be sufficient, when he recollects the sins which he had
forgotten, to confess them to a priest on a future occasion.
It should be noted, however, that we are not to examine our consciences
with careless indifference, or to be so negligent in recalling our sins as to seem as if
unwilling to remember them. Should this have been the case, the confession must by all
means be made over again.
Confession Should Be Plain, Simple, Sincere
In the second place our confession should be plain, simple and
undisguised; not artfully made, as is the case with some who seem more intent on defending
themselves than on confessing their sins. Our confession should be such as to disclose to
the priest a true image of our lives, such as we ourselves know them to be, exhibiting as
doubtful that which is doubtful, and as certain that which is certain. If, then, we
neglect to enumerate our sins, or introduce extraneous matter, our confession, it is
clear, lacks this quality.
Confession Should Be Prudent, Modest, Brief
Prudence and modesty in explaining matters of confession are also much
to be commended, and a superfluity of words is to be carefully avoided. Whatever is
necessary to make known the nature of every sin is to be explained briefly and modestly.
Confession Should Be Made Privately And Often
Secrecy as regards confession should be strictly observed, as well by
the penitent as by the priest. Hence, no one can, on any account, confess by messenger or
letter, because in those cases secrecy would not be possible.
The faithful should be careful above all to cleanse their consciences
from sin by frequent confession. When a person is in mortal sin nothing can be more
salutary, so precarious is human life, than to have immediate recourse to confession. But
even if we could promise ourselves a long life, yet it would be truly disgraceful that we
who are so particular in whatever relates to cleanliness of dress or person, were not at
least equally careful in preserving the lustre of the soul unsullied from the foul stains
of sin.
The Minister of the Sacrament of Penance
The Usual Minister
We now come to treat of the minister of this Sacrament. That the
minister of the Sacrament of Penance must be a priest possessing ordinary or delegated
jurisdiction the laws of the Church sufficiently declare. Whoever discharges this sacred
function must be invested not only with the power of orders, but also with that of
jurisdiction. Of this ministry we have an illustrious proof in these words of our Lord,
recorded by St. John: Whose sins you shall forgive, they are forgiven them; and whose sins
you shall retain, they are retained, words addressed not to all, but to the Apostles only,
to whom, in this function of the ministry, priests succeed.
This is also most fitting, for as all the grace imparted by this
Sacrament is communicated from Christ the Head to His members, they who alone have power
to consecrate His true body should alone have power to administer this Sacrament to His
mystical body, the faithful, particularly as these are qualified and disposed by means of
the Sacrament of Penance to receive the Holy Eucharist.
The scrupulous care which in the primitive ages of the Church guarded
the right of the ordinary priest is easily seen from the ancient decrees of the Fathers,
which provided that no Bishop or priest, except in case of great necessity, presume to
exercise any function in the parish of another without the authority of him who governed
there. This law derives its sanction from the Apostle when he commanded Titus to ordain
priests in every city, to administer to the faithful the heavenly food of doctrine and of
the Sacraments.
The Minister In Danger Of Death
In order that none may perish, if there is imminent danger of death,
and recourse cannot be had to the proper priest, the Council of Trent teaches that
according to the ancient practice of the Church of God it is then lawful for any priest,
not only to remit all kinds of Sill, whatever faculties they might otherwise require, but
also to absolve from excommunication.
Qualifications Of The Minister
Besides the powers of orders and of jurisdiction, which are of absolute
necessity, the minister of this Sacrament, holding as he does the place at once of judge
and physician, should be gifted not only with knowledge and erudition, but also with
prudence.
As judge, his knowledge, it is evident, should be more than ordinary,
for by it he is to examine into the nature of sins, and among the various kinds of sins to
judge which are grievous and which are not, keeping in view the rank and condition of the
person.
As physician he has also occasion for consummate prudence, for to him
it belongs to administer to the diseased soul those healing medicines which will not only
effect the cure, but prove suitable preservatives against its future contagion.
The faithful, therefore, will see the great care that each one should
take in selecting (as confessor) a priest, who is recommended by integrity of life, by
learning and prudence, who is deeply impressed with the awful weight and responsibility of
the station which he holds, who understands well the punishment due to every sin, and can
also discern who are to be loosed and who to be bound.
The Confessor Must Observe The Seal Of Confession
Since each one is most anxious that his sins and defilements should be
buried in oblivion, the faithful are to be admonished that there is no reason whatever to
apprehend that what is made known in confession will ever be revealed by the priest to
anyone, or that by it the penitent can at any time be brought into danger of any sort. The
laws of the Church threaten the severest penalties against any priests who would fail to
observe a perpetual and religious silence concerning all the sins confessed to them. Let
the priest, says the great Council of Lateran, take special care, neither by word or sign,
nor by any other means whatever, to betray in the least degree the sinner.
Duties of the Confessor towards Various Classes of Penitents
Having treated of the minister of this Sacrament, the order of our
matter requires that we next proceed to explain some general heads which are of
considerable importance with regard to the use and practice of confession.
Many of the faithful, to whom, as a rule, no time seems to pass so
slowly as that which is appointed by the laws of the Church for the duty of confession,
are so removed from Christian perfection that, far from bestowing attention on those other
matters which are obviously most efficacious in conciliating the favour and friendship of
God, they do not even try to remember the sins that are to be confessed to the priest.
Since, therefore, nothing is to be omitted which can assist the
faithful in the important work of salvation, the priest should be careful to observe if
the penitent be truly contrite for his sins, and deliberately and firmly resolved to avoid
sin for the future.
The Well Disposed Should Be Exhorted To Thanksgiving And Perseverance
If the sinner is found to be thus disposed, he is to be admonished and
earnestly exhorted to pour out his heart in gratitude to God for so great and so singular
a blessing, and to supplicate unceasingly the aid of divine grace, shielded by which he
may securely combat his evil propensities.
He should also be taught not to suffer a day to pass without devoting a
portion of it to meditation on some mystery of the Passion of our Lord, and to exciting
and inflaming himself to the imitation and most ardent love of his Redeemer. The fruit of
such meditation will be to fortify him more and more every day against all the assaults of
the devil. For what other reason is there why our courage sinks and our strength fails the
moment the enemy makes even the slightest attack on us, but that we neglect by pious
meditation to kindle within us the fire of divine love, which animates and invigorates the
soul?
The Indisposed Should Be Helped
But should the priest perceive that the penitent is not truly contrite,
he will endeavour to inspire him with an anxious desire for contrition, inflamed by which
he may resolve to ask and implore this heavenly gift from the mercy of God.
Those Who Seek To Excuse Their Sins Should Be Corrected
The pride of some who seek by vain excuses to justify or extenuate
their offences is carefully to be repressed. If, for instance, a penitent confesses that
he was wrought up to anger, and immediately transfers the blame of the excitement to
another, who, he complains, was the aggressor, he is to be reminded that such apologies
are indications of a proud spirit, and of a man who either thinks lightly of, or is
unacquainted with the enormity of his sin, while they serve rather to aggravate than to
extenuate his guilt. He who thus labours to justify his conduct seems to say that then
only will he exercise patience, when no one injures him -- a disposition than which
nothing can be more unworthy of a Christian. Instead of lamenting the state of him who
inflicted the injury he disregards the grievousness of the sin, and is angry with his
brother. Having had an opportunity of honouring God by his exemplary patience, and of
correcting a brother by his meekness, he turns the very means of salvation to his own
destruction.
Those Who Are Ashamed To Confess Their Sins Should Be Instructed
Still more pernicious is the fault of those who, yielding to a foolish
bashfulness, cannot induce themselves to confess their sins. Such persons are to be
encouraged by exhortation, and are to be reminded that there is no reason whatever why
they should fear to disclose their sins, that to no one can it appear surprising if
persons fall into sin, the common malady of the human race and the natural consequence of
human infirmity.
The Careless Should Be Rebuked
There are others who, either because they seldom confess their sins, or
because they have bestowed no care or attention on the examination of their consciences,
do not know well how to begin or end their confession. Such persons deserve to be severely
rebuked, and are to be taught that before anyone approaches the tribunal of Penance he
should employ every diligence to excite himself to contrition for his sins, and that this
he cannot do without endeavouring to know and recollect them severally.
The Unprepared Should Be Dismissed Or Led To Good Disposition
Should the confessor meet persons of this class entirely unprepared, he
should dismiss them without harshness, exhorting them in the kindest terms to take some
time to reflect on their sins, and then return; but should they declare that they have
already done everything in their power to prepare, and there is reason to apprehend that
if sent away they may not return, their confession is to be heard, particularly if they
manifest some disposition to amend their lives and can be induced to accuse their own
negligence and promise to atone for it at another time by a diligent and accurate scrutiny
of conscience. In such cases, however, the confessor should proceed with caution. If,
after having heard the confession, he is of the opinion that the penitent did not entirely
lack diligence in examining his conscience or sorrow in detesting his sins, he may absolve
him; but if he has found him deficient in both, he should, as we have already said,
admonish him to use greater care in his examination of conscience, and dismiss him as
kindly as he can.
The Pastor Should Show The Wrong Of Human Respect
But as it sometimes happens that females, who may have forgotten some
sin in a former confession, cannot bring themselves to return to the confessor, dreading
to expose themselves before the people to the suspicion of having been guilty of something
grievous or of looking for the praise of extraordinary piety, the pastor should frequently
remind the faithful, both publicly and privately, that no one is gifted with so tenacious
a memory as to be able to recollect all his thoughts, words and actions; that the
faithful, therefore, should they call to mind some sin which they had previously
forgotten, should not be deterred from returning to the priest. These and many other
matters of the same nature demand the attention of priests in confession.
The Third Part of Penance
Satisfaction
Let us now come to the third part of Penance, which is called
satisfaction. We shall begin by explaining its nature and efficacy, because the enemies of
the Catholic Church have on these subjects taken ample occasion to sow discord and
division, to the serious detriment of Christians.
General Meaning Of The Word "Satisfaction,"
Satisfaction is the full payment of a debt; for that is sufficient or
satisfactory to which nothing is wanting. Hence, when we speak of reconciliation to
favour, to satisfy means to do what is sufficient to atone to the angered mind for an
injury offered; and in this sense satisfaction is nothing more than compensation for an
injury done to another. But, to come to the object that now engages us, theologians make
use of the word satisfaction to signify the compensation man makes, by offering to God
some reparation for the sins he has committed.
Various Kinds Of Satisfaction To God
This sort of satisfaction, since it has several degrees, can be
understood in various senses.
The first and highest degree of satisfaction is that by which whatever
we owe to God on account of our sins is paid abundantly, even though He should deal with
us according to the strictest rigour of His justice. This degree of satisfaction appeases
God and renders Him propitious to us; and it is a satisfaction for which we are indebted
to Christ our Lord alone, who paid the price of our sins on the cross, and offered to God
a superabundant satisfaction. No created being could have been of such worth as to deliver
us from so heavy a debt. He is the propitiation for our sins, says St. John, and not for
ours only but also for those of the whole world. This satisfaction, therefore, is full and
superabundant, perfectly adequate to the debt of all sins committed in this world. It
gives to man's actions great worth before God, and without it they would be deserving of
no esteem whatever. This David seems to have had in view when, having asked himself, what
shall I render to the -Lord, for all the things that he hath rendered to me? and finding
nothing besides this satisfaction, which he expressed by the word chalice, a worthy return
for so many and such great favours, he replied: I will take the chalice of salvation, and
I will call upon the name of the Lord.
There is another kind of satisfaction, which is called canonical, and
is performed within a certain fixed period of time. Hence, according to the most ancient
practice of the Church, when penitents are absolved from their sins, some penance is
imposed, the performance of which is commonly called satisfaction.
By the same name is called any sort of punishment endured for sin,
although not imposed by the priest, but spontaneously undertaken and performed by
ourselves.
Elements Of Sacramental Satisfaction
This, however, does not belong to Penance as a Sacrament. Only that
satisfaction constitutes part of the Sacrament which, as we have already said, is offered
to God for sins at the command of the priest. Furthermore, it must be accompanied by a
deliberate and firm purpose carefully to avoid sin for the future.
For to satisfy, as some define it, is to pay due honour to God: and
this, it is evident, no person can do, who is not entirely resolved to avoid sin. Again,
to satisfy is to cut off all occasions of sin, and to close every avenue against its
suggestions. In accordance with this idea of satisfaction some have defined it as a
cleansing, which effaces whatever defilement may remain in the soul from the stains of
sin, and which exempts us from the temporal chastisements due to sin.
Necessity Of Satisfaction
Such being the nature of satisfaction, it will not be difficult to
convince the faithful of the necessity imposed on the penitent of performing works of
satisfaction. They are to be taught that sin carries in its train two evils, the stain and
the punishment. Whenever the stain is effaced, the punishment of eternal death is forgiven
with the guilt to which it was due; yet, as the Council of Trent declares, the remains of
sin and the temporal punishment are not always remitted.
Of this the Scriptures afford many conspicuous examples, such as are
found in the third chapter of Genesis, in the twelfth and twenty-second of Numbers, and in
many other places. That of David, however, is the best known and most striking. Although
the Prophet Nathan had announced to him: The Lord also hath taken a-way thy sin, thou
shalt not , yet David voluntarily subjected himself to the most severe penance, imploring
night and day the mercy of God in these words: Wash me yet more from my iniquity, and
cleanse me from my sin; for I know my iniquity, and my sin is always before me. Thus did
he beseech the Lord to pardon not only the crime, but also the punishment due to it, and
to restore him, cleansed from the remains of sin, to his former state of purity and
integrity. This he besought with most earnest supplications, and yet the Lord punished his
transgression with the loss of his adulterous offspring, the rebellion and death of his
beloved son Absalom, and with the other chastisements and calamities with which he had
previously threatened him.
In Exodus, too, we read that though the Lord yielded to the prayers of
Moses and spared the idolatrous Israelites, yet He threatened the enormity of their crime
with heavy chastisement, and Moses himself declared that the Lord would take severest
vengeance on it, even to the third and fourth generations.
That such was at all times the doctrine of the holy Fathers in the
Catholic Church, their own testimony most clearly proves.
Advantages of Satisfaction
It Is Required By God’s Justice And Mercy
Why in the Sacrament of Penance, as in that of Baptism, the punishment
due to sin is not entirely remitted is admirably explained in these words of the Council
of Trent: Divine justice seems to require that they who through ignorance sinned before
Baptism, should recover the friendship of God in a different manner from those who, after
they have been freed from the thraldom, of sin and the devil and have received the gifts
of the Holy Ghost, dread not knowingly to violate the temple of God and grieve the Holy
Spirit. It is also in keeping with the divine mercy not to remit our sins without any
satisfaction, lest, taking occasion hence, and imagining our sins less grievous than they
are, we should become injurious, as it were, and contumelious to the Holy Ghost, and
should fall into greater enormities, treasuring up to ourselves wrath against the day of
wrath. These satisfactory penances have, no doubt, great influence in recalling from and,
as it were, bridling against sin, and in rendering the sinner more vigilant and cautious
for the future.
Satisfaction Atones To The Church
Furthermore (these satisfactions) serve as testimonies of our sorrow
for sin committed, and thus atone to the Church which is grievously insulted by our
crimes. God, says St. Augustine, despises not a contrite and humble heart; but, as
heartfelt grief is generally concealed from others, and is not manifested by words or
other signs, wisely, therefore, are penitential times appointed by those who preside over
the Church, in order to atone to the Church, in which sins are forgiven.
Satisfaction Deters Others From Sin
Besides, the example presented by our penitential practices serves as a
lesson to others, how to regulate their lives and practice piety. Seeing the punishments
inflicted on sin, they must feel the necessity of using the greatest circumspection
through life, and of correcting their former habits.
The Church, therefore, with great wisdom ordained that when anyone had
committed a public crime, a public penance should be imposed on him, in order that others,
being deterred by fear, might more carefully avoid sin in future. This has sometimes been
observed even with regard to secret sins of more than usual gravity.
But with regard to public sinners, as we have already said, they were
never absolved until they had performed public penance. During the performance of this
penance, the pastors poured out prayers to God for their salvation, and ceased not to
exhort the penitents to do the same. In this respect, great was the care and solicitude of
St. Ambrose, of whom it is related that many who came to the tribunal of Penance with
hardened hearts were so softened by his tears as to conceive the sorrow of true
contrition. But in process of time the severity of ancient discipline was so relaxed and
charity grew so cold, that in our days many of the faithful think inward sorrow of soul
and grief of heart unnecessary for obtaining pardon, imagining that a mere appearance of
sorrow is sufficient.
By Satisfaction We Are Made Like Unto Christ
Again, by undergoing these penances we are made like unto Jesus Christ
our Head, inasmuch as He Himself suffered and was tempted. As St. Bernard observes,
nothing can appear so unseemly as a delicate member under a head crowned with thorns. To
use the words of the Apostle: We are joint-heirs with Christ, yet so if we suffer with
him; and again, If we be dead with him, we shall live also with him; if we suffer, we
shall also reign with him.
Satisfaction Heals The Wounds Of Sin
St. Bernard also observes that sin produces two effects: a stain on the
soul and a wound; that the stain is removed through the mercy of God, while to heal the
wound inflicted by sin the remedy of penance is most necessary. When a wound has been
healed, some scars remain which demand attention; likewise, with regard to the soul, after
the guilt of sin is forgiven, some of its effects remain, from which the soul requires to
be cleansed.
St. Chrysostom fully confirms the same doctrine when he says: It is not
enough that the arrow has been extracted from the body; the wound which it inflicted must
also be healed. So with regard to the soul, it is not enough that sin has been pardoned;
the wound which it has left must also be healed by penance.
St. Augustine also frequently teaches that penance exhibits at once the
mercy and the justice of God, -- His mercy by which He pardons sin and the eternal
punishment due to sin; His justice by which He exacts temporary punishment from the
sinner.
Satisfaction Disarms The Divine Vengeance
Finally, the punishment which the sinner endures disarms the vengeance
of God and averts the punishments decreed against us. Thus the Apostle says: If we would
judge ourselves, we should not be judged; but whilst we are judged, we are chastised by
the Lord, that we be not condemned with this world. If all this is explained to the
faithful, it must have great influence in exciting them to perform works of penance.
Source of the Efficacy of Satisfactory Works
Of the great efficacy of penance we may form some idea, if we reflect
that it arises entirely from the merits of the Passion of Christ our Lord. It is His
Passion that imparts to our good actions two greatest advantages: the first, that we may
merit the rewards of eternal glory, so that a cup of cold water given in His name shall
not be without its reward; the second, that we may be able to satisfy for our sins.
Nor does this lessen the most perfect and superabundant satisfaction of
Christ our Lord, but, on the contrary, renders it still more conspicuous and illustrious.
For the grace of Christ is seen to abound more, inasmuch as it communicates to us not only
what He merited and paid of Himself alone, but also what, as Head, He merited and paid in
His members, that is, in holy and just men. Hence it can be seen how such great weight and
dignity belong to the good actions of the pious. For Christ our Lord continually infuses
His grace into the devout soul united to Him by charity, as the head to the members, or as
the vine through the branches. This grace always precedes, accompanies and follows our
good works, and without it we can have no merit, nor can we at all satisfy God.
Hence it is that nothing seems wanting to the just. Through their works
done by the power of God, they are able, on the one hand, to satisfy God's law, as far as
their human and mortal condition will allow; and, on the other hand, they can merit
eternal life, to the fruition of which they will be admitted if they die in the state of
God's grace. Well known are the words of the Saviour: He that shall drink of the water
that I will give him shall not thirst for ever; but the water that I will give him shall
become in him a fountain of water, springing up into life everlasting.
Conditions for Satisfaction
In satisfaction two things are particularly required: the one, that he
who satisfies be in a state of grace, the friend of God, since works done without faith
and charity cannot be acceptable to God; the other, that the works performed be such as
are of their own nature painful or laborious. They are a compensation for past sins, and,
to use the words of the holy martyr Cyprian, the redeemers, as it were, of past sins, and
must, therefore, in some way be disagreeable.
It does not, however, always follow that they are painful or laborious
to those who undergo them. The influence of habit, or the intensity of divine love,
frequently renders the soul insensible to things the most difficult. Such works, however,
do not therefore cease to be satisfactory. It is the privilege of the children of God to
be so inflamed with His love, that while undergoing the most cruel tortures, they are
either almost insensible to them, or bear them all with the greatest joy.
Works Of Satisfaction Are Of Three Kinds
Pastors should teach that all kinds of satisfaction are reducible to
three heads: prayer, fasting and almsdeeds, which correspond to three kinds of goods which
we have received from God, those of the soul, those of the body and what are called
external goods.
Nothing can be more effectual in uprooting all sin from the soul than
these three kinds of satisfaction. For since whatever is in the world is the concupiscence
of the flesh, the concupiscence of the eyes, and the pride of life, everyone can see that
to these three causes of disease are opposed also three remedies. To the first is opposed
fasting; to the second, almsdeeds; to the third, prayer.
Moreover, if we consider those whom our sins injure, we shall easily
perceive why all kinds of satisfaction are reduced especially to these three. For those
(we offend by our sins) are: God, our neighbour and ourselves. God we appease by prayer,
our neighbour we satisfy by alms, and ourselves we chastise by fasting.
As this life is chequered by many and various afflictions, the faithful
are to be particularly reminded that those who patiently bear all the trials and
afflictions coming from the hand of God acquire abundant satisfaction and merit; whereas
those who suffer with reluctance and impatience deprive themselves of all the fruits of
satisfaction, merely enduring the punishment which the just judgment of God inflicts upon
their sins.
One Can Satisfy For Another
In this the supreme mercy and goodness of God deserve our grateful
acknowledgment and praise, that He has granted to our frailty the privilege that one may
satisfy for another. This, however, is a privilege which is confined to the satisfactory
part of Penance alone. As regards contrition and confession, no one is able to be contrite
for another; but those who are in the state of grace may pay for others what is due to
God, and thus we may be said in some measure to bear each other's burdens.
This is a doctrine on which the faithful cannot for a moment entertain
a doubt, since we profess in the Apostle's Creed our belief in the Communion of Saints.
For since we are all reborn to Christ in the same cleansing waters of Baptism and are
partakers of the same Sacraments, and, above all, are nourished with the same body and
blood of Christ our Lord, as our food and drink, we are all, it is manifest, members of
the same body. As then the foot does not perform its functions solely for itself, but also
for the sake of the eyes, and as the eyes see not only for their own sake, but for the
general good of all the members, so also works of satisfaction must be considered common
to us all.
This, however, is not true in reference to all the advantages to be
derived from satisfaction. For works of satisfaction are also medicinal, and are so many
remedies prescribed to the penitent to heal the depraved affections of the soul. It is
clear that those who do not satisfy for themselves can have no share in this fruit of
penance.
These three parts of Penance, contrition, confession and satisfaction,
should be fully and clearly explained.
Duties of the Confessor as Regards Satisfaction
Restitution Must Be Insisted On
Above all, priests should be very careful not to give absolution to any
penitent, whose confession they have heard, without obliging him to make full satisfaction
for any injury to his neighbour’s goods or character for which he seems responsible.
No person is to be absolved until he has first faithfully promised to restore all that
belongs to others.
But as there are many who readily promise to comply with their duty in
this respect, yet are deliberately determined never to fulfil their promises, these
persons should be obliged to make restitution, and the words of the Apostle are to be
frequently pressed upon their minds: He that stole, let him now steal no more; but rather
let him labour, working with his hands the thing which is good, that he may have something
to give to him that suffereth need.
Quantity And Quality Of Penances Should Be Reasonable
In imposing penance priests should do nothing arbitrarily, but should
be guided solely by justice, prudence and piety. In order to show that they follow this
rule, and also to impress more deeply on the mind of the penitent the enormity of his sin,
it will be useful sometimes to remind him of the severe punishments inflicted by the
ancient penitential canons, as they are called, for certain sins. The nature of the sin,
therefore, will regulate the extent of the satisfaction.
No satisfaction can be more salutary than to require of the penitent to
devote, for a certain number of days, some time to prayer, not omitting to pray to God in
behalf of all mankind, and particularly for those who have departed this life in the Lord.
Voluntary Works Of Penance Should Be Recommended
Penitents should also be exhorted to undertake of their own accord the
frequent performance of the penances imposed by the confessor, and thus so to conduct
their lives that, having faithfully complied with everything which the Sacrament of
Penance demands, they may never cease earnestly to practice the virtue of penance.
PUBLIC PENANCES SHOULD SOMETIMES BE GIVEN
Should it be deemed proper sometimes to visit public crimes with public
penance, and should the penitent express great reluctance of seek to escape from its
performance, he should not be listened to too readily, but should be persuaded to embrace
with cheerfulness and readiness that which will be salutary to himself and to others.
Admonition
These things concerning the Sacrament of Penance and its several parts
should be taught in such a manner as to enable the faithful not only to understand them
perfectly, but also, with the Lord's help, to resolve to put them in practice piously and
religiously.
THE SACRAMENT OF EXTREME UNCTION
Importance Of Instruction On Extreme Unction
In all thy works, the Scriptures teach, remember thy last end, and thou
shalt never sin, words which convey to the pastor a silent admonition to omit no
opportunity of exhorting the faithful to constant meditation on death. The Sacrament of
Extreme Unction, because inseparably associated with recollection of the day of death,
should, it is obvious, form a subject of frequent instruction, not only because it is
right to explain the mysteries of salvation, but also because death, the inevitable doom
of all men, when recalled to the minds of the faithful, represses depraved passion. Thus
shall they be less disturbed by the approach of death, and will pour forth their gratitude
in endless praises to God, who has not only opened to us the way to true life in the
Sacrament of Baptism, but has also instituted that of Extreme Unction, to afford us, when
departing this mortal life, an easier way to heaven.
Names of this Sacrament
In explaining what is more necessary on this subject we shall follow
almost the same order observed in the exposition of the other Sacraments. Hence we shall
first show that this Sacrament is called Extreme Unction, because among all the unctions
prescribed by our Lord to His Church, this is the last to be administered.
For this reason it was also called by our predecessors in the faith,
the Sacrament of the anointing of the sick, and also the Sacrament of the dying, names
which easily turn the minds of the faithful to the remembrance of that last hour.
Extreme Unction Is a True Sacrament
That Extreme Unction is strictly speaking a Sacrament, is first to be
explained; and this the words of St. James the Apostle, promulgating the law of this
Sacrament, clearly establish. Is any man, he says, sick amongst you ? Let him bring in the
priests of the church, and let them pray over him, anointing him with oil in the name of
the Lord: and the prayer of faith shall save the sick man; and the Lord shall raise him
up; and if he be in sins, they shall be forgiven him. When the Apostle says that sins are
forgiven, he ascribes to Extreme Unction the nature and efficacy of a Sacrament.
That such has been at all times the doctrine of the Catholic Church on
Extreme Unction, many Councils testify, and the Council of Trent denounces anathema
against all who presume to teach or think otherwise. Innocent I also recommends this
Sacrament with great earnestness to the attention of the faithful.
Extreme Unction Is But One Sacrament
Pastors, therefore, should teach that Extreme Unction is a true
Sacrament, and that, although administered with many anointings, each given with a
peculiar prayer, and under a peculiar form, it constitutes not many, but one Sacrament. It
is one, however, not in the sense that it is composed of inseparable parts, but because
each of the parts contributes to its perfection, as is the case with every object composed
of many parts. As a house which consists of a great variety of parts derives its
perfection from unity of plan, so is this Sacrament, although composed of many and
different things and words, but one sign, and it effects only that one thing of which it
is the sign.
Essential Parts of Extreme Unction
Pastors should also teach what are the component parts of this
Sacrament, its matter and form. These St. James does not omit, and each is replete with
its own peculiar mysteries.
The Matter Of Extreme Unction
Its element, then, or matter, as defined by Councils, particularly by
the Council of Trent, consists of oil consecrated by the Bishop. Not any kind of oil
extracted from fatty or greasy substances, but olive oil alone (can be the matter of this
Sacrament).
Thus its matter is most significant of what is inwardly effected in the
soul by the Sacrament. Oil is very efficacious in soothing bodily pain, and the power of
this Sacrament lessens the pain and anguish of the soul. Oil also restores health, brings
joy, feeds light, and is very efficacious in refreshing bodily fatigue. All these effects
signify what the divine power accomplishes in the sick man through the administration of
this Sacrament. So much will suffice in explanation of the matter.
The Form Of Extreme Unction
The form of the Sacrament is the word and solemn prayer which the
priest uses at each anointing: By this Holy Unction may God pardon thee whatever sins thou
hast committed by the evil use of sight, smell or touch.
That this is the true form of this Sacrament we learn from these words
of St. James: Let them pray over him . . . and the prayer of faith shall save the sick
man. Hence we can see that the form is to be applied by way of prayer. The Apostle does
not say of what particular words that prayer is to consist; but this form has been handed
down to us by the faithful tradition of the Fathers, so that all the Churches retain the
form observed by the Church of Rome, the mother and mistress of all Churches. Some, it is
true, alter a few words, as when for God pardon thee, they say (God) remit, or (God)
spare, and sometimes, May (God) remedy all the evil thou hast committed. But as there is
no change of meaning, it is clear that all religiously observe the same form.
It should not excite surprise that, while the form of each of the other
Sacraments either absolutely signifies what it expresses, such as I baptise thee, or I
Sign thee with the sign of the cross, or is pronounced, as it were, by way of command, as
in administering Holy Orders, Receive power, the form of Extreme Unction alone is
expressed by way of prayer. Wisely has it been so appointed. For since this Sacrament is
administered not only for the spiritual grace which it bestows, but also for the recovery
of health, which, however, is not always obtained, therefore use a deprecative form, in
order to implore of God's mercy what the virtue of the Sacrament does not always and
uniformly effect.
The Ceremonies Of Extreme Unction
In the administration of this Sacrament special rites are also used,
consisting principally of prayers offered by the priest for the recovery of the sick
person. There is no Sacrament, the administration of which is accompanied with more
numerous prayers; and with good reason, for at that moment more than ever the faithful
require the assistance of pious prayers. All who may be present, and especially the
pastor, should pour out their fervent aspirations to God, and earnestly commend to His
mercy the life and salvation of the sufferer.
Institution of Extreme Unction
Having thus proved that Extreme Unction is truly and properly to be
numbered among the Sacraments, we rightly infer that it owes its institution to Christ our
Lord. It was subsequently made known and promulgated to the faithful by the Apostle St.
James.
Our Saviour Himself, however, seems to have given some indication of
it, when He sent His disciples two and two before Him; for the Evangelist informs us that
going forth, they preached that all should do penance; and they cast out many devils, and
anointed with oil many who were sick, and healed them.
This anointing cannot be supposed to have been invented by the
Apostles, but was commanded by our Lord. Nor did its power arise from any natural virtue.
Its efficacy, we must believe, was mystical, having been instituted to heal the maladies
of the soul, rather than to cure the diseases of the body. This is the doctrine taught by
St. Denis, St. Ambrose, St. Chrysostom and St. Gregory the Great; so that it cannot be at
all doubted that Extreme Unction is to be recognised and venerated as one of the seven
Sacraments of the Catholic Church.
The Subject of Extreme Unction
But although instituted for the use of all, Extreme Unction is not lo
be administered indiscriminately to all.
The Subject Must Be In Danger Of Death
In the first place, it is not to be administered to persons in sound
health, according to these words of St. James: Is anyone sick amongst you? This is also
proved by the fact that Extreme Unction was instituted as a remedy not only for the
diseases of the soul, but also for those of the body. Now only the sick need a remedy, and
therefore this Sacrament is to be administered to those only whose malady is such as to
excite apprehensions of approaching death.
It is, however, a very grievous sin to defer the Holy Unction until,
all hope of recovery being lost, life begins to ebb, and the sick person is fast verging
into a state of insensibility. It is obvious that if the Sacrament is administered while
consciousness and reason are yet unimpaired, and the mind is capable of eliciting acts of
faith and of directing the will to sentiments of piety, a more abundant participation of
its graces must be received. Though this heavenly medicine is in itself always salutary,
pastors should be careful to apply it when its efficacy can be aided by the piety and
devotion of the sick person.
The Danger Must Arise From Sickness
Extreme Unction, then, can be administered to no one who is not
dangerously sick; not even to those who are in danger of death, as when they undertake a
perilous voyage, or enter into battle with the sure prospect of death, or have been
condemned to death and are on the way to execution.
The Person Anointed Must Have Attained The Use Of Reason
Furthermore, all those who have not the use of reason are not fit
subjects for this Sacrament; and likewise children who, having committed no sins, do not
need the Sacrament as a remedy against the remains of sin. The same is true of idiots and
insane persons, unless they give indications in their lucid intervals of a disposition to
piety, and express a desire to be anointed. To persons who from their birth never enjoyed
the use of reason this Sacrament is not to be administered; but if a sick person, while in
the possession of his faculties, expresses a wish to receive Extreme Unction and
afterwards becomes delirious he is to be anointed.
Administration of Extreme Unction
The Sacred Unction is to be applied not to the entire body, but to the
organs of sense only, -- to the eyes, on account of sight; to the ears, on account of
hearing; to the nostrils, on account of smell; to the mouth, on account of taste and
speech; to the hands, on account of touch. The sense of touch, it is true, is diffused
throughout the entire body, yet it is more developed in the hands.
This manner of administering Extreme Unction is observed throughout the
universal Church, and is in keeping with the medicinal nature of the Sacrament. As in
corporal disease, although the malady affects the entire body, yet the cure is applied to
that part only which is the seat and origin of the disease; so likewise this Sacrament is
applied not to the entire body, but to those members in which the power of sensation is
most conspicuous, and also to the loins, which are, as it were, the seat of concupiscence,
and to the feet, by which we move from one place to another.
Here it is to be observed that, during the same illness, and while the
danger of dying continues the same, the sick person is to be anointed but once. Should he,
however, recover after he has been anointed, he may receive the aid of this Sacrament as
often as he shall have relapsed into the same danger of death. This Sacrament, therefore,
is evidently to be numbered among those which may be repeated.
Dispositions for the Reception of Extreme Unction
As all care should be taken that nothing impede the. grace of the
Sacrament, and as nothing is more opposed to it than the consciousness of mortal guilt,
the constant practice of the Catholic Church must be observed of administering the
Sacrament of Penance and the Eucharist before Extreme Unction.
And next, let parish priests strive to persuade the sick person to
receive this Sacrament from the priest with the same faith with which those of old who
were to be healed by the Apostles used to present themselves. But the salvation of his
soul is to be the first object of the sick man's wishes, and after that the health of the
body, with this qualification, if it be for the good of his soul.
Nor should the faithful doubt that those holy and solemn prayers which
are used by the priest, not in his own person, but in that of the Church and of our Lord
Jesus Christ, are heard by God; and they are most particularly to be exhorted on this one
point, to take care that the Sacrament of this most salutary oil be administered to them
holily and religiously, when the sharper conflict seems at hand, and the energies of the
mind as well as of the body appear to be failing.
The Minister of Extreme Unction
Who the minister of Extreme Unction is we learn from the same Apostle
that promulgated the law of the Lord; for he says: Let him bring in the priests
(presbyters). By which name, as the Council of Trent has well explained, he does not mean
persons advanced in years, or of chief authority among the people, but priests who have
been duly ordained by Bishops with the imposition of hands.
To the priest, therefore, has been committed the administration of this
Sacrament; not, however, to every priest, as holy Church has decreed, but to the proper
pastor who has jurisdiction, or to another authorised by him to discharge this office.
In this, however, as also in the administration of the other
Sacraments, it is to be most distinctly remembered that the priest is the representative
of Christ our Lord, and of His spouse, holy Church.
The Effects of Extreme Unction
The advantages we receive from this Sacrament are also to be accurately
explained, so that if nothing else can allure the faithful to its reception, they may be
induced at least by its utility; for we are naturally disposed to measure almost all
things by our interests.
Pastors, therefore, should teach that by this Sacrament is imparted
grace that remits sins, and especially lighter, or as they are commonly called, venial
sins; for mortal sins are removed by the Sacrament of Penance. Extreme Unction was not
instituted primarily for the remission of grave offences; only Baptism and Penance
accomplish this directly.
Another advantage of the Sacred Unction is that it liberates the soul
from the languor and infirmity which it contracted from sins, and from all the other
remains of sin. The time most opportune for this cure is when we are afflicted with severe
illness and danger to life impends, for it has been implanted in man by nature to dread no
human visitation so much as death. This dread is greatly augmented by the recollection of
our past sins, especially if our conscience accuses us of grave offences; for it is
written: They shall come with fear at the thought of their sins, and their iniquities
shall stand against them to convict them. Another source of vehement anguish is the
anxious thought that we must soon afterwards stand before the judgment seat of God, who
will pass on us a sentence of strictest justice according to our deserts. It often happens
that, struck with this terror, the faithful feel themselves deeply agitated; and nothing
conduces more to a tranquil death than to banish sadness, await with a joyous mind the
coming of our Lord, and be ready willingly to surrender the deposit entrusted whenever it
shall be His will to demand it back. To free the minds of the faithful from this
solicitude, and fill the soul with pious and holy joy is, then, an effect of the Sacrament
of Extreme Unction.
From it, moreover, we derive another advantage, which may justly be
deemed the greatest of all. For although the enemy of the human race never ceases, while
we live, to meditate our ruin and destruction, yet at no time does he more violently use
every effort utterly to destroy us, and, if possible, deprive us of all hope of the divine
mercy, than when he sees the last day of life approach. Therefore arms and strength are
supplied to the faithful in this Sacrament to enable them to break the violence and
impetuosity of the adversary, and to fight bravely against him; for the soul of the sick
is relieved and encouraged by the hope of the divine goodness, strengthened by which it
bears more lightly ail the burdens of sickness, and eludes with greater ease the artifice
and cunning of the devil who lies in wait for it.
Finally, the recovery of health, if indeed advantageous, is another
effect of this Sacrament. And if in our days the sick obtain this effect less frequently,
this is to be attributed, not to any defect of the Sacrament, but rather to the weaker
faith of a great part of those who are anointed with the sacred oil, or by whom it is
administered; for the Evangelist bears witness that the Lord wrought not many miracles
among His own, because of their unbelief.
It may also be truly said at the Christian religion, since it has
struck its roots more deeply in the minds of men, stands now less in need of the aids of
such miracles than it did formerly, at the commencement of the rising Church.
Nevertheless, faith should be strongly excited in this respect, and whatever it may please
God in His wisdom to do with regard to the health of the body, the faithful ought to rely
on a sure hope of attaining, by virtue of this sacred oil, health of the soul, and of
experiencing, should the hour of their departure from life be at hand, the fruit of that
glorious assurance: Blessed are the dead who die in the Lord.
Admonition
We have thus explained briefly the Sacrament of Extreme Unction. But if
these points are developed by the pastor at greater length and with the care the subject
demands, it is not to be doubted that the faithful will derive very great fruit of piety
from his instruction.
THE SACRAMENT OF HOLY ORDERS
Importance Of Instruction On This Sacrament
If one attentively considers the nature and essence of the other
Sacraments, it will readily be seen that they all depend on the Sacrament of Orders to
such an extent that without it some of them could not be constituted or administered at
all; while others would be deprived of all their solemn ceremonies, as well as of a
certain part of the religious respect and exterior honour accorded to them. Wherefore in
continuing the exposition of the doctrine of the Sacraments, it will be necessary for
pastors to bear in mind that it is their duty to explain with even special care the
Sacrament of Orders.
This explanation will be highly advantageous. First of all to the
pastor himself, then to all those who have entered on the ecclesiastical state, and
finally to the people in general. To the pastor himself, because by treating of this
subject he himself will be more deeply moved to stir up within him the grace he has
received in this Sacrament; to those who have been called to the portion of the Lord,
partly by animating them with a like spirit of piety, and partly by affording them an
opportunity of acquiring a knowledge of such things as will enable them all the more
easily to advance to higher orders; to the rest of the faithful, first, because it enables
them to understand the respect due to the Church's ministers, and secondly, because as it
often happens that many may be present who have destined their children, while yet young,
for the Church's service, or who desire to embrace that life themselves, it is far from
right that such persons should be unacquainted with the principal truths regarding this
particular state.
Dignity of this Sacrament
In the first place, then, the faithful should be shown how great is the
dignity and excellence of this Sacrament considered in its highest degree, the priesthood.
Bishops and priests being, as they are, God's interpreters and
ambassadors, empowered in His name to teach mankind the divine law and the rules of
conduct, and holding, as they do, His place on earth, it is evident that no nobler
function than theirs can be imagined. Justly, therefore, are they called not only Angels,
but even gods, because of the fact that they exercise in our midst the power and
prerogatives of the immortal God.
In all ages, priests have been held in the highest honour; yet the
priests of the New Testament far exceed all others. For the power of consecrating and
offering the body and blood of our Lord and of forgiving sins, which has been conferred on
them, not only has nothing equal or like to it on earth, but even surpasses human reason
and understanding.
And as our Saviour was sent by His Father, and as the Apostles and
disciples were sent into the whole world by Christ our Lord, so priests are daily sent
with the same powers, for the perfecting of the saints, for the work of the ministry, and
the edifying of the body of Christ.
Requirements in Candidates for Orders
Holiness, Knowledge, Prudence
The burden of this great office, therefore, should not be rashly
imposed on anyone, but is to be conferred on those only who by their holiness of life,
their knowledge, faith and prudence, are able to bear it.
Divine Call
Let no one take the honour to himself, but he that is called by God as
Aaron was; and they are called by God who are
called by the lawful ministers of His Church. It is to those who
arrogantly intrude themselves into this ministry that the Lord must be understood to refer
when He says: I did not send prophets, yet they ran. Nothing can be more unhappy and
wretched than such a class of men as this, and nothing more calamitous to the Church of
God.
Right Intention
In every action we undertake it is of the highest importance to have a
good motive in view, for if the motive is good, the rest proceeds harmoniously. The
candidate for Holy Orders, therefore, should first of all be admonished to entertain no
purpose unworthy of so exalted an office.
This subject demands all the greater attention, since in these days the
faithful often sin gravely in this respect. Some there are who embrace this state to
secure the necessaries of life, and who, consequently, seek in the priesthood, just as
other men do in the lowest walks of life, nothing more or less than gain. Though both the
natural and divine law lay down, as the Apostle remarks, that he who serves the altar
should live by the altar; yet to approach the altar for the sake of gain and money is one
of the very gravest of sacrileges.
Some are attracted to the priesthood by ambition and love of honours;
while there are others who desire to be ordained simply in order that they may abound in
riches, as is proved by the fact that unless some wealthy benefice were conferred on them,
they would not dream of receiving Holy Orders. It is such as these that our Saviour
describes as hirelings, who, in the words of Ezechiel, feed themselves and not the sheep,
and whose baseness and dishonesty have not only brought great disgrace on the
ecclesiastical state, so much so that hardly anything is now more vile and contemptible in
the eyes of the faithful, but also end in this, that they derive no other fruit from their
priesthood than was derived by Judas from the Apostleship, which only brought him
everlasting destruction.
But they, on the other hand, who are lawfully called by God, and who
undertake the ecclesiastical state with the single motive of promoting the honour of God,
are truly said to enter the Church by the door.
This, however, must not be understood as if the same law did not bind
all men equally. Men have been created to honour God, and this the faithful in particular,
who have obtained the grace of Baptism, should do with their whole heart, their whole
soul, and with all their strength.
But those who desire to receive the Sacrament of Orders, should aim not
only at seeking the glory of God in all things-an obligation admittedly common to all men,
and particularly to the faithful -- but also to serve Him in holiness and justice in
whatever sphere of His ministry they may be placed. Just as in the army all the soldiers
obey the general's orders, though they all have not the same functions to discharge, one
being a centurion, another a prefect, so in like manner, though all the faithful should
diligently practice piety and innocence, which are the chief means of honouring God, yet
they who are in Holy Otters have certain special duties and functions to discharge in the
Church. Thus they offer Sacrifice for themselves and for all the people; they explain
God's law and exhort and form the faithful to observe it promptly and cheerfully; they
administer the Sacraments of Christ our Lord by means of which all grace is conferred and
increased; and, in a word, they are separated from the rest of the people to fill by far
the greatest and noblest of all ministries.
The Twofold Power Conferred by this Sacrament
Having explained all this, the pastor should now turn his attention to
the special properties of this Sacrament, so that the faithful who desire to enter into
the ecclesiastical state may understand the nature of the office to which they are called
and the extent of the power bestowed by God on the Church and her ministers.
This power is twofold: the powers of orders and the power of
jurisdiction. The power of orders has for its object the real body of Christ our Lord in
the Blessed Eucharist. The power of jurisdiction refers altogether to the mystical body of
(Christ. The scope of this power is to govern and rule the Christian people, and lead them
to the unending bliss of heaven.
The Power Of Orders
The power of orders not only embraces the power of consecrating the
Eucharist, but also fits and prepares the souls of men for its reception. It also embraces
all else that can have any reference to the Eucharist. Regarding this power numerous
passages of Sacred Scripture may be adduced; but the weightiest and most striking are
those which are read in St. John and St. Matthew: As the Father, says our Lord, hath sent
me I also send you. .... Receive ye the Holy Ghost; whose sins you shall forgive they are
forgiven them, and whose sins you shall retain they are retained; and: Amen, I say to you,
whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you
shall loose upon earth shall be loosed a also in heaven. These texts, when expounded by
pastors, in accordance with the teaching and authority of the Fathers, will throw great
light on this truth.
Greatness Of This Power
This power far excels that given under the law of nature to certain
ones who had charge of sacred things. The period previous to the written law must have had
its priesthood and its spiritual power, since it is certain that it had its law; for these
two, as the Apostle testifies, are so closely connected that if the priesthood is
transferred, the law must necessarily be transferred also. Guided, therefore, by a natural
instinct, men recognised that God is to be worshipped; and hence it follows that in every
nation some, whose power might in a certain sense be called spiritual, were given the care
of sacred things and of divine worship.
This power was also possessed by the Jews; but though it was superior
in dignity to that with which priests were invested under the law of nature, yet it must
be regarded as far inferior to the spiritual power that is found in the New Law. For the
latter is heavenly, and surpasses all the power of Angels; it is derived not from the
Mosaic priesthood, but from Christ our Lord who was a priest, not according to the order
of Aaron, but according to the order of Melchisedech. For He it is who, Himself endowed
with the supreme power of granting grace and remitting sins, left to His Church this
power, although He limited it in extent and attached it to the Sacraments.
Names of this Sacrament
Hence to exercise this power certain ministers are appointed and
solemnly consecrated, which consecration is called the Sacrament of Orders, or Sacred
Ordination. The Fathers used this word, which in itself has a most extensive
signification, to show the dignity and excellence of God's ministers.
In fact, order, when understood in its strict meaning and acceptation,
is the arrangement of superior and inferior things so disposed as to stand in mutual
relation towards each other. Now as in this ministry there are many grades and various
functions, and as all these are disposed and arranged according to a definite plan, the
name Order has been well and properly applied to it.
Holy Orders Is a Sacrament
That Sacred Ordination is to be numbered among the Sacraments of the
Church, the Council of Trent has established by the same line of reasoning as we have
already used several times. Since a Sacrament is a sign of a sacred thing, and since the
outward action in this consecration denotes the grace and power bestowed on him who is
consecrated, it becomes clearly evident that Order must be truly and properly regarded as
a Sacrament. Thus the Bishop, handing to him who is being ordained a chalice with wine and
water, and a paten with bread, says: Receive the power of offering sacrifice, etc. In
these words, pronounced along with the application of the matter, the Church has always
taught that the power of consecrating the Eucharist is conferred, and that a character is
impressed on the soul which brings with it grace necessary for the due and proper
discharge of that office, as the Apostle declares thus: I admonish thee that thou stir up
the grace of God which is in thee, by the imposition of my hands; for God hath not given
us the spirit of fear, but of power, and of love, and of sobriety.
Number of Orders
Now, to use the words of the holy Council: The ministry of so sublime a
priesthood being a thing all divine, it is but befitting its worthier and more reverent
exercise that in the Church's well-ordered disposition there should be several different
orders of ministers destined to assist the priesthood by virtue of their office, -- orders
arranged in such a way that those who have already received clerical tonsure should be
raised, step by step, from the lower to the higher orders.
It should be taught, therefore, that these orders are seven in number,
and that this has been the constant teaching of the Catholic Church. These orders are
those of porter, lector, exorcist, acolyte, subdeacon, deacon and priest.
That the number of ministers was wisely established thus may be proved
by considering the various offices that are necessary for the celebration of the Holy
Sacrifice of the Mass and the consecration and administration of the Blessed Eucharist,
this being the principal scope of their institution.
They are divided into major or sacred, and minor orders. The major or
sacred orders are priesthood, deaconship and subdeaconship; while the minor orders are
those of acolyte, exorcist, lector and porter, concerning each of which we shall now say a
few words so that the pastor may be able to explain them to those especially whom he knows
to be about to receive any of the orders in question.
Tonsure
In the beginning should be explained first tonsure, and it should be
shown that this is a sort of preparation for the reception of orders. As men are prepared
for Baptism by exorcisms and for Matrimony by engagement, so to those who dedicate
themselves to God by tonsure the way is opened that leads to the Sacrament of Orders; for
by the cutting off of hair is signified the character and disposition of him who desires
to devote himself to the sacred ministry.
The Name "Cleric"
Regarding the name cleric, which is then given him for the first time,
it is derived from the fact that he thereby begins to take the Lord for his lot and
inheritance, just as those, who among the Jews were attached to the service of God, were
forbidden by the Lord to have any part of the ground that would be distributed in the land
of promise: , he said, am thy portion and inheritance. And although these words are true
of all the faithful, yet it is certain that they apply in a special way to those who
consecrate themselves to the service of God.
Origin And Meaning Of Tonsure
The hair of the head is cut off in the form of a crown. It should be
always worn thus, and should be enlarged according as one is advanced to higher orders.
The Church teaches that this usage is derived from Apostolic origin, as
mention is made of it by the most ancient and authoritative Fathers, such as St. Denis the
Areopagite, St. Augustine and St. Jerome.
It is said that the Prince of the Apostles first introduced this usage
in memory of the crown of thorns which was put upon our Saviour's head, so that the
devices resorted to by the impious for the ignominy and torture of Christ might be used by
His Apostles a sign of honour and glory, as well as to signify that the ministers of the
Church should strive to resemble Christ our Lord and represent Him in all things.
Some, however, assert that by tonsure is denoted the royal dignity,
that is, the portion reserved especially for those who are called to the inheritance of
the Lord. It will readily be seen that what the Apostle Peter says of all the faithful:
You are a chosen generation, a kingly priesthood, a holy nation, applies especially and
with much greater reason to the ministers of the Church.
Still there are some who consider that by the circle, which is the most
perfect of all figures, is signified the profession of a more perfect life undertaken by
ecclesiastics; while in view of the fact that the hair of their heads, which is a kind of
bodily superfluity, is cut off, others think that it denotes contempt for external things,
and detachment of soul from all human cares.
The Minor Orders
Porter
After tonsure it is customary to advance to the first order, which is
that of porter. The function (of porter) is to guard the keys and doors of the church, and
to allow no one to enter there to whom access has been forbidden. Formerly the porter used
to assist at the Holy Sacrifice of the Mass, to see that no one approached too near the
altar, or disturbed the priest during the celebration of the divine mysteries. Other
duties were also assigned to him, as may be seen from the ceremonies used at his
ordination.
Thus the Bishop, taking the keys from the altar, hands them to him who
is being made porter, and says: Let your conduct be that of one who has to render to God
an account of those things that are kept under these keys.
How great was the dignity of this order in the ancient Church may be
inferred from a usage which exists in the Church in these times. For the office of
treasurer, which is still numbered among the more honourable functions of the Church, was
entrusted to porters, and carried with it also the guardianship of the sacristy.
Reader
The second degree of orders is the office of reader, whose duty it is
to read in the church in a clear and distinct voice the books of the Old and of the New
Testament, and especially those which are read during the nocturnal psalmody. Formerly it
was also his duty to teach the faithful the first rudiments of the Christian religion.
Hence it is that when ordaining him, the Bishop, in the presence of the
people, handing him a book in which are set down all that regards this office, says: Take,
and be you an announcer of the word of God; if you faithfully and profitably discharge
your office, you shall have a part with those who from the be- ginning have well
ministered the word of God.
Exorcist
The third order is that of exorcists, to whom is given the power to
invoke the name of the Lord over those who are possessed by unclean spirits. Hence the
Bishop when ordaining them presents to them a book in which the exorcisms are contained,
and at the same time pronounces this form of words: Take, and commit to memory, and have
the power of imposing hands over the possessed, whether baptised or catechumen.
Acolyte
The fourth degree is that of acolytes, and it is the last of the orders
that are called minor and not sacred. Their duty is to attend and serve the ministers who
are in major orders, that is, the deacon and subdeacon, in the Sacrifice of the altar.
They also carry and attend to the lights during the celebration of the Sacrifice of the
Mass, and especially during the reading of the Gospel, from which fact they are also
called candle-bearers.
Therefore at the ordination of acolytes the Bishop observes the
following rite: First of all he carefully warns them of the nature of their office; then
hands to each of them a light, saying: Receive this candlestick and candle, and remember
that henceforth you are given the charge of lighting the candles of the church, in the
name of the Lord. Then he hands them empty cruets in which are presented the wine and
water for the Sacrifice, saying: Receive these cruets to supply wine and water for t) c
Eucharist of Christ's blood, in the name of the Lord.
The Major Orders
Subdeacon
From the minor orders, which are not sacred, and of which we have been
speaking until now, one lawfully enters and ascends to major and Sacred Orders.
Now the subdiaconate is the first degree of (major orders). Its
function, as the name itself indicates, is to serve the deacon at the altar. It is the
subdeacon who should prepare the altar linen, the vessels and the bread and wine necessary
for the celebration of the Holy Sacrifice. He also it is who presents water to the Bishop
or priest when he washes his hands during the Sacrifice of the Mass. It is also the
subdeacon who now reads the Epistle which in former times was read at Mass by the deacon.
He assists as witness at the Holy Sacrifice, and guards the celebrant from being disturbed
by anyone during the sacred ceremonies.
The various duties that pertain to the subdeacon are indicated by the
solemn ceremonies used at his ordination. In the first place the Bishop warns him that the
obligation of perpetual continence is attached to this order, and declares that no one is
to be admitted among the subdeacons who is not ready and willing to accept the obligation
in question. Then, after the solemn recitation of the Litanies, the Bishop enumerates and
explains the duties and functions of the subdeacon. Thereupon each one of those who are
being ordained receives the chalice and sacred paten from the Bishop; and, to show that he
is to serve the deacon, the subdeacon receives from the archdeacon cruets filled with wine
and water, together with a basin and towel with which to wash and dry the hands. At the
same time the Bishop pronounces these words: See what sort of ministry is entrusted to
you; I admonish you therefore, to show yourself worthy to please God. Other prayers
follow, and finally, when the Bishop has clothed the subdeacon with the sacred vestments,
for each of which there are special words and ceremonies, he gives kiln the book of the
Epistles, saying: Receive the book of the Epistles with power to read them in the Holy
Church of God, as well for the living as for the dead.
Deacon
The second degree of Sacred Orders is that of the deacons, whose
functions are much more extensive and have always been regarded as more holy. His duty it
is to be always at the side of the Bishop, guard him while he preaches, serve him and the
priest during the celebration of the divine mysteries, as well as during the
administration of the Sacraments, and to read the Gospel in the Sacrifice of the Mass. In
former times he frequently warned the faithful to be attentive to the holy mysteries; he
administered our Lord's blood in those churches in which the custom existed that the
faithful should receive the Eucharist under both species; and to him was entrusted the
distribution of the Church's goods, as well as the duty of providing for all that was
necessary to each one's sustenance. To the deacon also, as the eye of the Bishop, it
belongs to see who they are in the city a that lead a good and holy life, and who not; who
are present at the Holy Sacrifice and sermons at appointed times, and who not; so that he
may be able to give an account of all to the Bishop, and enable him to admonish and advise
each one privately, or to rebuke and correct publicly, according as he may deem more
profitable. He should also read out the list of the catechumens and present to the Bishop
those who are to be admitted to orders. Finally in the absence of a Bishop or priest, he
can explain the Gospel, but not from the pulpit, thus letting it be seen that this is not
his proper office.
The Apostle shows the great care that should be taken that no one
unworthy of the diaconate be promoted to this order, when in his Epistle to Timothy he
sets forth a deacon's character, virtues and integrity. The same point is also gathered
from the rites and solemn ceremonies which the Bishop employs when ordaining him. The
Bishop uses more numerous and more solemn prayers at the ordination of a deacon than at
that of a subdeacon, and he also adds other kinds of sacred vestments. Moreover, he
imposes hands on him, just as we read the Apostles used to do when ordaining the first
deacons. Finally, he hands him the book of the Gospels, with these words: Receive the
power to read the Gospel in the Church of God both for the living and the dead in the name
of the Lord.
Priest
The third and highest degree of all Sacred Orders is the priesthood.
The Fathers of the first centuries usually designated those who had received this order by
two names. At one time they called them presbyters -- a Greek word signifying elders, not
only because of the ripe years very necessary for this order, but much more on account of
their gravity, knowledge and prudence; for it is written: Venerable old age is not that of
long time nor counted by the number of years; but the understanding of a man is grey hairs
and an unspotted life is old age. At other times they call them priests, both because they
are consecrated to God, and because to them it belongs to administer the Sacraments and
take charge of things sacred and divine.
Twofold Priesthood
But as Sacred Scripture describes a twofold priesthood, one internal
and the other external, it will be necessary to have a distinct idea of each to enable
pastors to explain the nature of the priesthood now under discussion.
The Internal Priesthood
Regarding the internal priesthood, all the faithful are said to be
priests, once they have been washed in the saving waters of Baptism. Especially is this
name given to the just who have the Spirit of God, and who, by the help of divine grace,
have been made living members of the great High-priest, Jesus Christ; for, enlightened by
faith which is inflamed by charity, they offer tip spiritual sacrifices to God on the
altar of their hearts. Among such sacrifices must be reckoned every good and virtuous
action done for the glory of God.
Hence we read in the Apocalypse: Christ hath washed us front our sins.
in his own blood and hath made us a kingdom, and priests to God and his Father. In like
manner was it said by the Prince of the Apostles: Be you also as living stones built up, a
spiritual house a holy priesthood offering up spiritual sacrifices acceptable to God by
Jesus Christ; while the Apostle exhorts us to present our bodies a living sacrifice holy ,
pleasing unto God your reasonable service. And long before this David had said: A
sacrifice to God is an afflicted spirit: a contrite and humble heart O God thou wilt not
despise. All this clearly regards the internal priesthood.
The External Priesthood
The external priesthood, on the contrary, does not pertain to the
faithful at large, but only to certain men who have been ordained and consecrated to God
by the lawful imposition of hands and by the solemn ceremonies of holy Church, and who are
thereby devoted to a particular sacred ministry.
This distinction of the priesthood can be seen even in the Old Law.
That David spoke of the internal priesthood, we have just shown. On the other hand,
everyone knows the many and various precepts given by the Lord to Moses and Aaron
regarding the external priesthood. Along with this He appointed the whole tribe of Levi to
the ministry of the Temple, and He forbade by law that anyone belonging to another tribe
should dare to intrude himself into that function. Hence it was that King Ozias was
afflicted with leprosy by the Lord for having usurped the sacerdotal ministry, and had to
suffer grave chastisements for his arrogance and sacrilege.
Now as the same distinction (of a twofold) priesthood may be noted in
the New Law, the faithful should be cautioned that what we are now about to say concerns
that external priesthood which is conferred on certain special individuals. This alone
belongs to the Sacrament of Holy Orders.
Functions of the Priesthood
The office of a priest, then, is to offer Sacrifice to God and to
administer the Sacraments of the Church. This is proved by the very ceremonies used at his
ordination. When-ordaining a priest, the Bishop first of all imposes hands on him, as do
all the other priests who are present. Then he puts a stole on his shoulders and arranges
it over his breast in the form of a cross, declaring thereby that the priest is clothed
with power from on high, enabling him to carry the cross of Christ our Lord and the sweet
yoke of God's law, and to inculcate this law not only by words, but also by the example of
a most holy and virtuous life.
He next anoints his hands with holy oil, and then gives him the chalice
with wine and the paten with a host, saying at the same time: Receive the power to offer
Sacrifice to God and to celebrate Masses both for the living and for the dead. By these
words and ceremonies the priest is constituted an interpreter and mediator between God and
man, which indeed must be regarded as the principal function of the priesthood.
Lastly, placing his hands a second time on the head (of the person
ordained the Bishop) says: Receive the Holy Ghost; whose sins you shall forgive they are
forgiven them, and whose sins you shall retain they are retained, thus communicating to
him that divine power of forgiving and retaining sin which was given by our Lord to His
disciples. Such, then, are the special and principal functions of the sacerdotal order.
Degrees of the Priesthood
Priests
Now although (the sacerdotal order) is one alone, yet it has various
degrees of dignity and power. The first degree is that of those who are simply called
priests, and of whose functions we have hitherto been speaking.
Bishops
The second is that of Bishops, who are placed over the various dioceses
to govern not only the other ministers of the Church, but the faithful also, and to
promote their salvation with supreme vigilance and care. Hence it is that in Sacred
Scripture they are often called pastors of the sheep. Their office and duty has been well
described by St. Paul in his sermon to the Ephesians, as we read in the Acts of the
Apostles; while St. Peter, the Prince of the Apostles, has also laid down a divine rule
for the exercise of the episcopal office. And if Bishops strive to conform their actions
according to this rule, there can be no doubt that they will be good pastors and will be
also esteemed as such. Bishops are also called pontiffs. This name is derived from the
pagans, who thus designated their chief priests.
Archbishops
The third degree is that of Archbishops, who preside over a number of
Bishops and who are called Metropolitans, because they are Bishops of those cities which
are regarded as the metropolis of their respective provinces. Hence they enjoy greater
dignity and more extensive power than Bishops, although their Ordination is the same.
Patriarchs
In the fourth degree come Patriarchs, that is to say, the first and
highest of the Fathers. Formerly, besides the Roman Pontiff, there were in the universal
Church only four Patriarchs, who, however, were not of equal dignity. Thus Constantinople,
though it reached the patriarchal honour only after all the others, yet it obtained a
higher rank by reason of being the capital of the Empire. Next in rank came the Patriarch
of Alexandria, which Church had been founded by St. Mark the Evangelist by order of the
Prince of the Apostles. The third was that of Antioch, where Peter fixed his first See.
Finally, that of Jerusalem, a See first governed by James, the brother of our Lord.
The Pope
Above all these, the Catholic Church has always placed the Supreme
Pontiff of Rome, whom Cyril of Alexandria, in the Council of Ephesus, named the Chief
Bishop, Father and Patriarch of the whole world. He sits in that chair of Peter in which
beyond every shadow of doubt the Prince of the Apostles sat to the end of his days, and
hence it is that in him the Church recognises the highest degree of dignity, and a
universality of jurisdiction derived, not from the decrees of men or Councils, but from
God Himself. Wherefore he is the Father and guide of all the faithful, of all the Bishops,
and of all the prelates, no matter how high their power and office; and as successor of
St. Peter, as true and lawful Vicar of Christ our Lord, he governs the universal Church.
From what has been said, therefore, pastors should teach what are the
principal duties and functions of the various ecclesiastical orders and degrees, and also
who is the minister of this Sacrament.
The Minister of Holy Orders
Beyond all doubt, it is to the Bishop that the administration (of
orders) belongs, as is easily proved by the authority of Holy Scripture, by most certain
tradition, by the testimony of all the Fathers, by the decrees of the Councils, and by the
usage and practice of Holy Church.
It is true that permission has been granted to some abbots occasionally
to administer those orders that are minor and not sacred; yet there is no doubt whatever
that it is the proper office of the Bishop, and of the Bishop alone to confer the orders
called holy or major.
To ordain subdeacons, deacons and priests, one Bishop suffices; but in
accordance with an Apostolic tradition that has been always observed in the Church,
Bishops are consecrated by three Bishops.
The Recipient of Holy Orders
We now come to indicate who are fit to receive this Sacrament, and
especially the priestly order, and what are the principal dispositions required of them.
From (what we shall lay down concerning the dispositions requisite for
the priesthood) it will be easy to determine what ought to be observed in conferring the
other orders, due account being taken of the office and dignity of each. Now the extreme
caution I hat should be used in conferring this Sacrament is gathered from the fact that,
while all the other Sacraments impart grace to the recipient for his own use and
sanctification, he, on the other hand, who receives Holy Orders is made partaker of
heavenly grace precisely that by his ministry he may promote the welfare of the Church and
therefore of all mankind.
Hence we readily understand why it is that ordinations take place only
on special days, on which, moreover, in accordance with a very ancient practice of the
Catholic Church, a solemn fast is appointed in order that by holy and fervent prayer the
faithful may obtain from God ministers who will be well qualified to exercise properly and
to the advantage of the Church the power of so great a ministry.
Qualifications for the Priesthood
Holiness Of Life
The chief and most necessary quality requisite in him who is to be
ordained a priest is that he be recommended by integrity of life and morals: first
because, by procuring or permitting his ordination while conscious of mortal sin, a man
renders himself guilty of a new and enormous crime; and secondly, because the priest is
bound to give to others the example of a holy and innocent life.
In this connection pastors should set forth the rules which the Apostle
laid down to Titus and Timothy, and he should also explain that those bodily defects,
which, by the Lord's command excluded from the service of the altar in the Old Law, should
for the most part be understood of deformities of soul in the New Law. This is why the
holy custom has been established in the Church that he who is about to be admitted to
orders should first take great care to cleanse his conscience in the Sacrament of Penance.
Competent Knowledge
In the second place there is required of the priest not only that
knowledge which concerns the use and administration of the Sacraments; but he should also
be versed in the science of Sacred Scripture, so as to be able to instruct the people in
the mysteries of the Christian faith and the precepts of the divine law, lead them to
piety and virtue, and reclaim them from sin.
The priest's duties are twofold. The first is to consecrate and
administer the Sacraments properly; the second is to instruct the people entrusted to him
in all that they must know or do in order to be saved. Hence the words of the Prophet
Malachias: The lips of the priest shall keep knowledge, and they shall seek the Law at his
mouth; because he is the angel of the Lord of hosts.
Now to fulfil the first of these duties it is enough for him to be
endowed with a moderate share of knowledge. As for the second, it is no mere ordinary, but
very special knowledge that is required. At the same time, however, it should be
remembered that a profound knowledge of abstruse questions is not demanded of all priests
in an equal degree. It is enough that each one knows all that is necessary for the
discharge of his office and ministry.
Canonical Fitness
This Sacrament should not be conferred on children, nor on the insane
or mad, because they are devoid of the use of reason. Yet if it does happen to be
administered to them, we must unhesitatingly believe that the sacramental character
becomes impressed on their souls. As for the precise age requisite for the reception of
the various orders, this will easily be found in the decrees of the Council of Trent.
Slaves also are excluded. He who is not his own master and who is in
the power of another, should not be dedicated to the divine service.
Homicides and men of blood are also rejected, because they are excluded
by a law of the Church and are declared irregular.
The same must be said of the illegitimate and of all those not born in
lawful wedlock. It is only right that those who are dedicated to the divine service should
have nothing in them which could expose them to the well-deserved derision or contempt of
others.
Finally, those who are notably maimed or deformed should not be
admitted. A defect or deformity of this kind cannot but offend the eye and stand in the
way of the due administration of the Sacraments.
Effects of Holy Orders
This much being explained, it now remains for pastors to point out the
effects of this Sacrament. It is evident that the Sacrament of Orders, while mainly
concerned, as already explained, with the welfare and beauty of the Church, nevertheless
also confers on the soul of him who is ordained the grace of sanctification, fitting and
qualifying him for the proper discharge of his functions and for the administration of the
Sacraments, in the same way as by the grace of Baptism each one is qualified to receive
the other Sacraments.
Another grace is clearly conferred by this Sacrament; namely, a special
power with reference to the most Blessed Sacrament of the Eucharist. This power is full
and perfect in the priest, because he alone can consecrate the body and blood of our Lord;
but it is greater or less in the inferior ministers in proportion as their ministry
approaches the Sacrament of the Altar.
This power is also called a spiritual character, because those who have
been ordained are distinguished from the rest of the faithful by a certain interior mark
impressed on the soul, by which they are dedicated to the divine worship. It is this grace
which the Apostle seems to have had in view when he said to Timothy: Neglect not the grace
that is in thee, which was given thee by prophecy, with imposition of hands of the
priesthood; and again: I admonish thee, that thou stir up the grace of God which is in
thee by the imposition of my hands.
Admonition
This much will suffice for the Sacrament of Orders. We have aimed at
presenting nothing more than the principal points that bear on the subject, so as to
supply the pastor with sufficient matter for instructing the faithful, and directing them
to Christian piety.
THE SACRAMENT OF MATRIMONY
Importance Of Instruction On This Sacrament
As it is the duty of the pastor to seek the holiness and perfection of
the faithful, his earnest desires must be in full accordance with those expressed by the
Apostle when writing to the Corinthians: I would that all men were even as myself, that
is, that all should embrace the virtue of continence. No greater happiness can befall the
faithful in this life than to have their souls distracted by no worldly cares, the unruly
desires of the flesh tranquillised and restrained, and the mind fixed on the practice of
piety and the contemplation of heavenly things.
But as, according to the same Apostle, every one hath his proper gift
from God, one after this manner, and another after that; and as marriage is gifted with
great and divine blessings, so much so as truly and properly to hold a place among the
other Sacraments of the Catholic Church, and as its celebration was honoured by the
presence of our Lord Himself, it is clear that this subject should be explained,
particularly since we find that St. Paul and the Prince of the Apostles have in many
places minutely described to us not only the dignity but also the duties of the married
state. Filled with the Spirit of God (these Apostles) well understood the numerous and
important advantages which must flow to Christian society from a knowledge, and an
inviolable observance by the faithful of the sanctity of marriage; while they saw that
from ignorance or disregard of (its holiness), many and serious calamities and losses must
be brought upon the Church.
Nature and Meaning of Marriage
The nature and meaning of marriage are, therefore, to be first
explained. Vice not infrequently assumes the semblance of virtue, and hence care must be
taken that the faithful be not deceived by a false appearance of marriage, and thus stain
their souls with turpitude and wicked lusts. To explain this subject, let us begin with
the meaning of the word itself.
Names Of This Sacrament
The word matrimony is derived from the fact that the principal object
which a female should propose to herself in marriage is to become a mother; or from the
fact that to a mother it belongs to conceive, bring forth and train her offspring.
It is also called wedlock (conjugium) from joining together, because a
lawful wife is united to her husband, as it were, by a common yoke.
It is called nuptials, because, as St. Ambrose observes, the bride
veiled her face through modesty -- a custom which would also seem to imply that she was to
be subject and obedient to her husband.
Definition Of Matrimony
Matrimony, according to the general opinion of theologians, is defined:
The conjugal union of man and woman, contracted between two qualified persons, which
obliges them to live together throughout life.
In order that the different parts of this definition may be better
understood, it should be taught that, although a perfect marriage has all the following
conditions, -- namely, internal consent, external compact expressed by words, the
obligation and tie which arise from the contract, and the marriage debt by which it is
consummated; yet the obligation and tie expressed by the word union alone have the force
and nature of marriage.
The special character of this union is marked by the word conjugal.
This word is added because other contracts, by which men and women bind themselves to help
each other in consideration of money received or other reason, differ essentially from
matrimony.
Next follow the words between qualified persons; for persons excluded
by law cannot contract marriage, and if they do their marriage is invalid. Persons, for
instance, within the fourth degree of kindred, a boy before his fourteenth year, and a
female before her twelfth, the ages established by law, cannot contract marriage.
The words, which obliges them to live together throughout life, express
the indissolubility of the tie which binds husband and wife.
Essence And Cause Of Marriage
Hence it is evident that marriage consists in the tie spoken of above.
Some eminent theologians, it is true, say that it consists in the consent, as when they
define it: The consent of the man and woman. But we are to understand them to mean that
the consent is the efficient cause of marriage, which is the doctrine of the Fathers of
the Council of Florence; because, without the consent and contract, the obligation and tie
cannot possibly exist.
The Kind of Consent Required in Matrimony
It is most necessary that the consent be expressed in words denoting
present time.
Mutual
Marriage is not a mere donation, but a mutual agreement; and therefore
the consent of one of the parties is insufficient for marriage, the consent of both being
essential.
External
To declare this consent words are obviously necessary. If the internal
consent alone, without any external indication, were sufficient for marriage, it would
then seem to follow as a necessary consequence, that were two persons, living in the most
separate and distant countries, to consent to marry, they would contract a true and
indissoluble marriage, even before they had mutually signified to each other their consent
by letter or messenger -- a consequence as repugnant to reason as it is opposed to the
decrees and established usage of holy Church.
Present
Rightly was it said that the consent must be expressed in words which
have reference to present time; for words which signify a future time, promise, but do not
actually unite in marriage. Besides, it is evident that what is to be done has no present
existence, and what has no present existence can have little or no firmness or stability.
Hence a man who has only promised to marry a certain woman acquires by the promise no
marriage rights, since his promise has not yet been fulfilled. Such promises are, it is
true, obligatory, and their violation involves the offending party in a breach of faith.
But he who has once entered into the matrimonial alliance, regret it as he afterwards may,
cannot possibly change, or invalidate, or undo what has been done.
As, then, the marriage contract is not a mere promise, but a transfer
of right, by which the man actually yields the dominion of his body to the woman, the
woman the dominion of her body to the man, it must therefore be made in words which
designate the present time, the force of which words abides with undiminished efficacy
from the moment of their utterance, and binds the husband and wife by a tie that cannot be
broken.
Instead of words, however, it may be sufficient for marriage to
substitute a nod or other unequivocal sign of internal consent. Even silence, when the
result of female modesty, may be sufficient, provided the parents answer for their
daughter.
The Essence of Marriage Constituted by the Consent
Hence pastors should teach the faithful that the nature and force of
marriage consists in the tie and obligation; and that, without consummation, the consent
of the parties, expressed in the manner already explained, is sufficient to constitute a
true marriage. It is certain that our first parents before their fall, when, according to
the holy Fathers, no consummation took place, were really united in marriage. Hence the
Fathers say that marriage consists not in its use but in the consent. This doctrine is
repeated by St. Ambrose in his book On Virgins.
Twofold Consideration of Marriage
When these matters have been explained, it should be taught that
matrimony is to be considered from two points of view, either as a natural union, since it
was not invented by man but instituted by nature; or as a Sacrament, the efficacy of which
transcends the order of nature.
Marriage As A Natural Contract
As grace perfects nature, and as that was not first which is spiritual,
but that which is natural; afterwards that which is spiritual, the order of our matter
requires that we first treat of Matrimony as a natural contract, imposing natural duties,
and next consider what pertains to it as a Sacrament.
Instituted By God
The faithful, therefore, are to be taught in the first place that
marriage was instituted by God. We read in Genesis that God created them male and female,
and blessed them, saying: "Increase and multiply"; and also: "It is not
good for man to be alone: let us make him a help like unto himself.,' And a little further
on: But for Adam there was not found a helper like himself. Then the Lord God cast a deep
sleep upon Adam; and when he was fast asleep, he took one of his ribs, and filled up flesh
for it. And the Lord God built a rib which he took from Adam. into a woman, and brought
her to Adam; and Adam said: "This is now bone of my bones, and flesh of my flesh: she
shall be called woman, because she was taken out of man: wherefore a man shall leave
father and mother, and shall cleave to his wife; and they shall be two in one flesh,"
These words, according to the authority of our Lord Himself, as we read in St. Matthew,
prove the divine institution. of Matrimony.
Marriage Is Indissoluble By Divine Law
Not only did God institute marriage; He also, as the Council of Trent
declares, rendered it perpetual and indissoluble.' What God hath joined together, says our
Lord, let not man separate.
Although it belongs to marriage as a natural contract to be
indissoluble, yet its indissolubility arises principally from its nature as a Sacrament,
as it is the sacramental character that, in all its natural relations, elevates marriage
to the highest perfection. In any event, dissolubility is at once opposed to the proper
education of children, and to the other advantages of marriage.
Marriage Not Obligatory On All
The words increase and multiply, which were uttered by the Lord, do not
impose on every individual an obligation to marry, but only declare the purpose of the
institution of marriage. Now that the human race is widely diffused, not only is there no
law rendering marriage obligatory, but, on the contrary, virginity is highly exalted and
strongly recommended in Scripture as superior to marriage, and as a state of greater
perfection and holiness. For our Lord and Saviour taught as follows: He that can take it,
let him take it; and the Apostle says: Concerning virgins I have no commandment from the
Lord; but I give counsel as having obtained mercy from the Lord to be faithful.
The Motives And Ends Of Marriage
We have now to explain why man and woman should be joined in marriage.
First of all, nature itself by an instinct implanted in both sexes impels them to such
companionship, and this is further encouraged by the hope of mutual assistance in bearing
more easily the discomforts of life and the infirmities of old age.
A second reason for marriage is the desire of family, not so much,
however, with a view to leave after us heirs to inherit our property and fortune, as to
bring up children in the true faith and in the service of God. That such was the principal
object of the holy Patriarchs when they married is clear from Scripture. Hence the Angel,
when informing Tobias of the means of repelling the violent assaults of the evil demon,
says: I will show thee who they are over whom the devil can prevail; for they who in such
manner receive matrimony as to shut out God from themselves and from their mind, and to
give themselves to their lust, as the horse and mule which have not understanding, over
them the devil hath power. He then adds: Thou shalt take the virgin with the fear of the
Lord, moved rather for love of children than for lust, that in the seed of Abraham thou
mayest obtain a blessing in children. It was also for this reason that God instituted
marriage from the beginning; and therefore married persons who, to prevent conception or
procure abortion, have recourse to medicine, are guilty of a most heinous crime -- nothing
less than wicked conspiracy to commit murder.
A third reason has been added, as a consequence of the fall of our
first parents. On account of the loss of original innocence the passions began to rise in
rebellion against right reason; and man, conscious of his own frailty and unwilling to
fight the battles of the flesh, is supplied by marriage with an antidote by which to avoid
sins of lust. For fear of fornication, says the Apostle, let every man have his own wife,
and let every woman have her own husband; and a little after, having recommended to
married persons a temporary abstinence from the marriage debt, to give themselves to
prayer, he adds: Return together again, lest Satan tempt you for your incontinency.
These are ends, some one of which, those who desire to contract
marriage piously and religiously, as becomes the children of the Saints, should propose to
themselves. If to these we add other causes which induce to contract marriage, and, in
choosing a wife, to prefer one person to another, such as the desire of leaving an heir,
wealth, beauty, illustrious descent, congeniality of disposition -- such motives, because
not inconsistent with the holiness of marriage, are not to be condemned. We do not find
that the Sacred Scriptures condemn the Patriarch Jacob for having chosen Rachel for her
beauty, in preference to Lia.
So much should be explained regarding Matrimony as a natural contract.
Marriage Considered as a Sacrament
It will now be necessary to explain that Matrimony is far superior in
its sacramental aspect and aims at an incomparably higher end. For as marriage, as a
natural union, was instituted from the beginning to propagate the human race; so was the
sacramental dignity subsequently conferred upon it in order that a people might be
begotten and brought up for the service and worship of the true God and of Christ our
Saviour.
Thus when Christ our Lord wished to give a sign of the intimate union
that exists between Him and His Church and of His immense love for us, He chose especially
the sacred union of man and wife. That this sign was a most appropriate one will readily
appear from the fact that of all human relations there is none that binds so closely as
the marriage-tie, and from the fact that husband and wife are bound to one another by the
bonds of the greatest affection and love. Hence it is that Holy Writ so frequently
represents to us the divine union of Christ and the Church under the figure of marriage.
Marriage Is A Sacrament
That Matrimony is a Sacrament the Church, following the authority of
the Apostle, has always held to be certain and incontestable. In his Epistle to the
Ephesians he writes: Men should love their wives as their own bodies. He that loveth his
wife loveth himself. For no man ever hated his own flesh, but nourisheth it and cherisheth
it, as also Christ doth the church; for we are members of his body, of his flesh, and of
his bones. For this cause shall a man leave his father and mother, and shall adhere to his
wife, and they shall be two in one flesh. This is a great sacrament; but I speak in Christ
and in the church. Now his expression, this is a great sacrament, undoubtedly refers to
Matrimony, and must be taken to mean that the union of man and wife, which has God for its
Author, is a Sacrament, that is, a sacred sign of that most holy union that binds Christ
our Lord to His Church.
That this is the true and proper meaning of the Apostle's words is
shown by the ancient holy Fathers who have interpreted them, and by the explanation
furnished by the Council of Trent. It is indubitable, therefore, that the Apostle compares
the husband to Christ, and the wife to the Church; that the husband is head of the wife as
Christ is the head of the Church; and that for this very reason the husband should love
his wife and the wife love and respect her husband. For Christ loved his church, and gave
himself for her; while as the same Apostle teaches, the church is subject to Christ.
That grace is also signified and conferred by this Sacrament, which are
two properties that constitute the principal characteristics of each Sacrament, is
declared by the Council as follows: By his passion Christ, the Author and Perfecter of the
venerable Sacraments, merited for us the grace that perfects the natural love (of husband
and wife), confirms their indissoluble union, and sanctifies them. It should, therefore,
be shown that by the grace of this Sacrament husband and wife are joined in the bonds of
mutual love, cherish affection one towards the other, avoid illicit attachments and
passions, and so keep their marriage honourable in all things, . . . and their bed
undefiled.
Marriage before Christ
It Was Not A Sacrament
How much the Sacrament of Matrimony is superior to the marriages made
both previous to and under the (Mosaic) Law may be judged from the fact that though the
Gentiles themselves were convinced there was something divine in marriage, and for that
reason regarded promiscuous intercourse as contrary to the law of nature, while they also
considered fornication, adultery and other kinds of impurity to be punishable offences;
yet their marriages never had any sacramental value.
Among the Jews the laws of marriage were observed far more religiously,
and it cannot be doubted that their unions were endowed with more holiness. As they had
received from God the promise that in the seed of Abraham all nations should be
blessed," it was justly considered by them to be a very pious duty to bring forth
children, and thus contribute to the propagation of the chosen people from whom Christ the
Lord and Saviour was to derive His birth in His human nature. Still their unions also fell
short of the real nature of a Sacrament.
Before Christ Marriage Had Fallen From Its Primitive Unity And
Indissolubility
It should be added that if we consider the law of nature after the fall
and the Law of Moses we shall easily see that-marriage had fallen from its original honour
and purity. Thus under the law of nature we read of many of the ancient Patriarchs that
they had several wives at the same time; while under the Law of Moses it was permissible,
should cause exist, to repudiate one's wife by giving her a bill of divorce. Both these
(concessions) have been suppressed by the law of the Gospel, and marriage has been
restored to its original state.
Christ Restored to Marriage its Primitive Qualities
Unity Of Marriage
Though some of the ancient Patriarchs are not to be blamed for having
married several wives, since they did not act thus without divine dispensation, yet Christ
our Lord has clearly shown that polygamy is not in keeping with the nature of Matrimony.
These are His words: For this cause shall a man leave father and mother, and shall cleave
unto his wife, and they shall be two in one flesh; and He adds: wherefore they are no more
two but one flesh. In these words He makes it clear that God instituted marriage to be the
union of two, and only two persons. The same truth He has taught very distinctly in
another passage, wherein He says: Whosoever shall put away his wife and marry another,
committeth adultery against her; and if the wife shall put away her husband, and be
married to another, she committeth adultery. For if it were lawful for a man to have
several wives, there is no reason why he who takes to himself a second wife, along with
the wife he already has, should be regarded as more guilty of adultery than if he had
dismissed his first wife and taken a second.
Hence it is that when an infidel who, following the customs of his
country has married several wives, happens to be converted to the true religion, the
Church orders him to dismiss all but the first, and regard her alone as his true and
lawful wife.
Indissolubility Of Marriage
The self-same testimony of Christ our Lord easily proves that the
marriage-tie cannot be broken by any sort of divorce. For if by a bill of divorce a woman
were freed from the law that binds her to her husband, she might marry another husband
without being in the least guilty of adultery. Yet our Lord says clearly: Whosoever shall
put away his wife and shall marry another committeth adultery. Hence it is plain that the
bond of marriage can be dissolved by death alone, as is confirmed by the Apostle when he
says: A woman is bound by the law as long as her husband liveth; but if her husband die
she is at liberty; let her marry whom she will, only in the Lord; and again: To them that
are married, not I but the Lord commandeth, that the wife depart not from her husband; and
if she depart that she remain unmarried or be reconciled to her husband. To the wife,
then, who for a just cause has left her husband, the Apostle offers this alternative: Let
her either remain unmarried or be reconciled to her husband. Nor does holy Church permit
husband and wife to separate without weighty reasons.
Advantages Of Indissolubility
Lest, however, the law of Matrimony should seem too severe on account
of its absolute indissolubility, the advantages of this indissolubility should be pointed
out.
The first (beneficial consequence) is that men are given to understand
that in entering Matrimony virtue and congeniality of disposition are to be preferred to
wealth or beauty -- a circumstance that cannot but prove of the very highest advantage to
the interests of society at large.
In the second place, if marriage could be dissolved by divorce, married
persons would hardly ever be without causes of disunion, which would be daily supplied by
the old enemy of peace and purity; while, on the contrary, now that the faithful must
remember that even though separated as to bed and board, they remain none the less bound
by the bond of marriage with no hope of marrying another, they are by this very fact
rendered less prone to strife and discord. And even if it sometimes happens that husband
and wife become separated, and are unable to bear the want of their partnership any
longer, they are easily reconciled by friends and return to their common life.
The pastor should not here omit the salutary admonition of St.
Augustine who, to convince the faithful that they should not consider it a hardship to
receive back the wife they have put away for adultery, provided she repents of her crime,
observes: Why should not the Christian husband receive back his wife when the Church
receives her? And why should not the wife pardon her adulterous but penitent husband when
Christ has already pardoned him? True it is that Scripture calls him foolish who keepeth
an adulteress ; but the meaning refers to her who refuses to repent of her crime and quit
the disgraceful course she has entered on.
From all this it will be clear that Christian marriage is far superior
in dignity and perfection to that of Gentiles and Jews.
The Three Blessings of Marriage
The faithful should also be shown that there are three blessings of
marriage: children, fidelity and the Sacrament. These are blessings which to some degree
compensate for the inconveniences referred to by the Apostle in the words: Such shall have
tribulation of the flesh, and they lead to this other result that sexual intercourse,
which is sinful outside of marriage, is rendered right and honourable.
Offspring
The first blessing, then, is a family, that is to say, children born of
a true and lawful wife. So highly did the Apostle esteem this blessing that he says: The
woman shall be saved by bearing children.' These words are to be understood not only of
bearing children, but also of bringing them up and training them to the practice of piety;
for the Apostle immediately subjoins: If she continue in faith. Scripture says: Hast thou
children? Instruct them and bow down their necks from childhood. The same is taught by the
Apostle; while Tobias, Job and other holy Patriarchs in Sacred Scripture furnish us with
beautiful examples of such training. The duties of both parents and children will,
however, be set forth in detail when we come to speak of the fourth Commandment.
Fidelity
The second advantage of marriage is faith, not indeed that virtue which
we receive in Baptism; but the fidelity which binds wife to husband and husband to wife in
such a way that they mutually deliver to each other power over their bodies, promising at
the same time never to violate the holy bond of Matrimony. This is easily inferred from
the words pronounced by Adam when taking Eve as his wife, and which were afterwards
confirmed by Christ our Lord in the Gospel: Wherefore a man shall leave father and mother
and shall cleave to his wife and they shall be two in one flesh. It is also inferred from
the words of the Apostle: The wife hath not power of her own body, but the husband: and in
like manner, the husband hath not power of his own body but the wife. Justly, then, did
the Lord in the Old Law ordain the most severe penalties against adulterers who violated
this conjugal fidelity.
Matrimonial fidelity also demands that they love one another with a
special, holy and pure love; not as adulterers love one another but as Christ loves His
Church. This is the rule laid down by the Apostle when he says: Husbands, love your wives
as Christ also loved the church. And surely (Christ's) love for His Church was immense; it
was a love inspired not by His own advantage, but only by the advantage of His spouse.
Sacrament
The third advantage is called the Sacrament, that is to say, the
indissoluble bond of marriage. As the Apostle has it: The Lord commanded that the wife
depart not from the husband, and if she depart that she remain unmarried or be reconciled
to' her husband; and let not the husband put away his wife. And truly, if marriage as a
Sacrament represents the union of Christ with His Church, it also necessarily follows that
just as Christ never separates Himself from His Church, so in like manner the wife can
never be separated from her husband in so far as regards the marriage-tie.
The Duties of Married People
The more easily to preserve the holy state (of marriage) from
dissensions, the duties of husband and wife as inculcated by St. Paul and by the Prince of
the Apostles must be explained.
Duties Of A Husband
It is the duty of the husband to treat his wife generously and
honourably. It should not be forgotten that Eve was called by Adam his companion. The
woman, he says, whom thou gavest me as a companion. Hence it was, according to the opinion
of some of the holy Fathers, that she was formed not from the feet but from the side of
man; as, on the other hand, she was not formed from his head, in order to give her to
understand that it was not hers to command but to obey her husband.
The husband should also be constantly occupied in some honest pursuit
with a view to provide necessaries for the support of his family and to avoid idleness,
the root of almost every vice.
He is also to keep all his family in order, to correct their morals,
and see that they faithfully discharge their duties.
Duties Of A Wife
On the other hand, the duties of a wife are thus summed up by the
Prince of the Apostles: Let wives be subject to their husbands. that if any believe not
the word, they may be won without the word by the conversation of the wives, considering
your chaste conversation with fear. Let not their adorning be the outward plaiting of the
hair, or the wearing of gold, or the putting on of apparel: but the hidden man of the
heart in the incorruptibility of a quiet and meek spirit, which is rich in the sight of
God. For after this manner heretofore the holy women also, who trusted in God, adorned
themselves, being in subjection to their own husbands, as Sarah obeyed Abraham, calling
hint lord.
To train their children in the practice of virtue and to pay particular
attention to their domestic concerns should also be especial objects of their attention.
The wife should love to remain at home, unless compelled by necessity to go out; and she
should never presume to leave home without her husband's consent.
Again, and in this the conjugal union chiefly consists, let wives never
forget that next to God they are to love their husbands, to esteem them above all others,
yielding to them in all things not inconsistent with Christian piety, a willing and ready
obedience.
The Law of the Church on Marriage
The Rite To Be Observed
Having explained these matters, pastors should next teach what rites
are to be observed in contracting marriage. There is no need, however, that we dwell on
these questions here. The Council of Trent has laid down fully and accurately what must be
chiefly observed; and this decree will not be unknown to pastors. It will suffice, then,
to admonish them-to study to make themselves acquainted, from the doctrine of the Council,
with what regards this subject, and to explain it carefully to the faithful.
But above all, lest young persons, whose period of life is marked by
extreme indiscretion, should be deceived by a merely nominal marriage and foolishly rush
into sinful love-unions, the pastor cannot too frequently remind them that there can be no
true and valid marriage unless it be contracted in the presence of the parish priest, or
of some other priest commissioned by him, or by the Ordinary, and that of a certain number
of witnesses.
The Impediments Of Marriage
The impediments of marriage are also to be explained, a subject so
minutely and accurately treated by many grave and learned writers on the virtues and vices
as to render it an easy task to draw upon their labours, particularly as the pastor has
occasion to have such works continually in his hands. The instructions, therefore, which
such books contain, and also the decrees of the Council with regard to the impediments
arising from spiritual relationship, from public honesty, and from fornication, the pastor
should peruse with attention and expound with care.
The Recipient of Matrimony
Dispositions With Which The Sacrament Is To Be Approached
From the above may be learned the dispositions with which the faithful
should contract matrimony. They should consider that they are about to enter upon a work
that is not human but divine. The example of the Fathers of the Old Law, who esteemed
marriage as a most holy and religious rite, although it had not then been raised to the
dignity of a Sacrament, shows the singular purity of soul and piety (with which Christians
should approach marriage).
Consent Of Parents
Among other things, children should be exhorted earnestly that they owe
as a tribute of respect to their parents, or to those under whose guardianship and
authority they are placed, not to contract marriage without their knowledge, still less in
defiance of their express wishes. It should be observed that in the Old Law children were
always given in marriage by their fathers; and that the will of the parent is always to
have very great influence on the choice of the child, is clear from these words of the
Apostle He that giveth his virgin in marriage doth well; and he that giveth her not, doth
better.
The Use Of Marriage
Finally, the use of marriage is a subject which pastors should so treat
as to avoid any expression that may be unfit to meet the ears of the faithful, that may be
calculated to offend the piety of some, or excite the laughter of. others. The words of
the Lord are chaste words; and the teacher of a Christian people should make use of the
same kind of language, one that is characterised by singular gravity and purity of soul.
Two lessons of instruction to the faithful are, then, to be specially insisted upon.
The first is that marriage is not to be used for purposes of lust or
sensuality, but that its use is to be restrained within those limits which, as we have
already shown, have been fixed by the Lord. It should be remembered that the Apostle
admonishes: They that have wives, let them be as though they had them not, and that St.
Jerome says: The love which a wise man cherishes towards his wife is the result of
judgment, not the impulse of passion; he governs the impetuosity of desire, and is not
hurried into indulgence. There is nothing more shameful than that a husband should love
his wife as an adulteress.
But as every blessing is to be obtained from God by holy prayer, the
faithful are also to be taught sometimes to abstain from the marriage debt, in order to
devote themselves to prayer. Let the faithful understand that (this religious continence),
according to the proper and holy injunction of our predecessors, is particularly to be
observed for at least three days before Communion, and oftener during the solemn fast of
Lent.
Thus will they find the blessings of marriage to be daily increased by
an abundance of divine grace; and living in the pursuit of piety, they will not only spend
this life in peace and tranquillity, but will also repose in the true and firm hope, which
confoundeth not, of arriving, through the divine goodness, at the possession of that life
which is eternal.
PART III : THE DECALOGUE
Importance Of Instruction On The Commandments
St. Augustine in his writings remarks that the Decalogue is the summary
and epitome of all laws: Although the Lord had spoken many things, He gave to Moses only
two stone tablets, called "tables of testimony," to be placed in the Ark. For if
carefully examined and well understood, whatever else is commanded by God will be found to
depend on the Ten Commandments which were engraved on those two tables, just as these Ten
Commandments, in turn, are reducible to two, the love of God and of our neighbour, on
which "depend the whole law and the prophets."
Since, then, the Decalogue is a summary of the whole Law, the pastor
should give his days and nights to its consideration, that he may be able not only to
regulate his own life by its precepts, but also to instruct in the law of God the people
committed to his care. The lips of the priest shall keep knowledge, and they shall seek
the law at his mouth, because he is the angel of the Lord of hosts. To the priests of the
New Law this injunction applies in a special manner; they are nearer to God, and should be
transformed from glory to glory, as by the Spirit of the Lord. Since Christ our Lord has
called them light, it is their special duty to be a light to them that are in darkness,
the instructors of the foolish, the teachers of infants; and if a man be overtaken in any
fault, they who are spiritual should instruct such a one.
In the tribunal of penance the priest holds the place of a judge, and
pronounces sentence according to the nature and gravity of the offence. Unless, therefore,
he is desirous that his ignorance should prove an injury to himself and to others, he must
bring with him to the discharge of this duty the greatest vigilance and the most practiced
acquaintance with the interpretation of the law, in order to be able to pronounce,
according to this divine rule, on every act and omission; and, as the Apostle says, to
teach sound doctrine, free from error, and heal the diseases of the soul, which are sins,
in order that the people may be acceptable to God, pursuers of good works.
Motives for Observing the Commandments
In these instructions the pastor should propose to himself and to
others motives for keeping the Commandments
God Is The Giver Of The Commandments
Now among all the motives which induce men to obey this law the
strongest is that God is its author. True, it is said to have been delivered by angels,
but no one can doubt that its author is God. This is most clear not only from the words of
the Legislator Himself, which we shall shortly explain, but also from innumerable other
passages of Scripture that will readily occur to pastors.
Who is not conscious that a law is inscribed on his heart by God,
teaching him to distinguish good from evil, vice from virtue, justice from injustice? The
force and import of this unwritten law do not conflict with that which is written. Who is
there, then, who will dare to deny that God is the author of the written, as He is of the
unwritten law ?
But, lest the people, aware of the abrogation of the Mosaic Law, may
imagine that the precepts of the Decalogue are no longer obligatory, it should be taught
that when God gave the Law to Moses, He did not so much establish a new code, as render
more luminous that divine light b which the depraved morals and long-continued perversity
of man had at that time almost obscured. It is most certain that we are not bound to obey
the Commandments because they were delivered by Moses, but because they are implanted in
the hearts of all, and have been explained and confirmed by Christ our Lord.
The reflection that God is the author of the law is highly useful, and
exercises great influence in persuading (to its observance); for we cannot doubt His
wisdom and justice, nor can we escape His infinite power and might. Hence, when by His
Prophets He commands the law to be observed, He proclaims that He is the Lord God; and the
Decalogue itself opens: I am the Lord thy God; and elsewhere (we read): If I am a master,
where is my fear?
That God has deigned to make clear to us His holy will on which depends
our eternal salvation (is a consideration) which, besides animating the faithful to the
observance of His Commandments, must call forth their gratitude Hence Scripture, in more
passages than one, recalling this great blessing, admonishes the people to recognise their
own dignity and the bounty of the Lord Thus in Deuteronomy it is said: This is your wisdom
and understanding in the sight of nations, that hearing all these precepts they may say:
Behold a wise and understanding people, a great nation; again, in the Psalm (we read): He
hath not done in like manner to every nation, and his judgments he hath not made manifest
to them.
The Commandments Were Proclaimed With Great Solemnity
If the pastor explain the circumstances which accompanied the
promulgation of the Law, as recorded in Scripture, the faithful will easily understand
with what piety and humility they should receive and reverence the Law received from God.
All were commanded by God that for three days before the promulgation
of the Law they should wash their garments and abstain from conjugal intercourse, in order
that they might be more holy and better prepared to receive the Law, and that on the third
day they should be in readiness When they had reached the mountain from which the Lord was
to deliver the Law by Moses, Moses alone was commanded to ascend the mountain. Thither
came God with great majesty, filling the place with thunder and lightning, with fire and
dense clouds, and began to speak to Moses, and delivered to him the Commandments
In this the divine wisdom had solely for object to admonish us that the
law of the Lord should be received with pure and humble minds, and that over the neglect
of His commands impend the heaviest chastisements of the divine justice.
The Observance Of The Commandments Is Not Difficult
The pastor should also teach that the Commandments of God are not
difficult, as these words of St Augustine are alone sufficient to show: How, I ask, is it
said to be impossible for man to love -- to love, I say, a beneficent Creator, a most
loving Father, and also, in the persons of his , brethren to love his own flesh? Yet,
"he who loveth has fulfilled the law." Hence the Apostle St. John expressly says
that the commandments of God are not heavy; for as St. Bernard observes, nothing more just
could be exacted from man, nothing that could confer on him a more exalted dignity,
nothing more advantageous. Hence St. Augustine, filled with admiration of God's infinite
goodness, thus addresses God : What is man that Thou wouldst be loved by him ? And if he
loves Thee not, Thou threatenest t him with heavy punishment. Is it not punishment enough
that I love Thee not ?
But should anyone plead human infirmity to excuse himself for not
loving God, it should be explained that He who demands our love pours into our hearts by
the Holy Ghost the fervour of His love; and this good Spirit our heavenly Father gives to
those that ask him with reason, therefore, did St. Augustine pray: Give what thou
commandest and command what thou pleasest. As, then, God is ever ready to help us,
especially since the death of Christ the Lord, by which the prince of this world was cast
out, there is no reason why anyone should be disheartened by the difficulty of the
undertaking. To him who loves, nothing is difficult.
The Observance Of The Commandments Is Necessary
Furthermore, it will contribute much to persuade (obedience to the law)
if it is explained that such obedience is necessary, especially since in these our days
there are not wanting those who, to their own serious injury, have the impious hardihood
to assert that the observance of the law, whether easy or difficult, is by no means
necessary to salvation.
This wicked and impious error the pastor should refute from Scripture,
especially from the same Apostle by whose authority they attempt to defend their
wickedness. What, then, are the words of the Apostle? Circumcision is nothing, and
uncircumcision is nothing, but the keeping of the commandments of God. Again, inculcating
the same doctrine, he says: , new creature, in Christ, alone avails. By a new creature in
Christ he evidently means him who observes the Commandments of God; for, he who observes
the Commandments of God loves God, as our Lord Himself testifies in St. John: If anyone
love me, he will keep my word.
A man, it is true, may be justified, and from wicked may become
righteous, before he has fulfilled, by external acts, each of the Commandments; but no one
who has arrived at the use of reason can be justified, unless he is resolved to keep all
of God's Commandments.
The Observance Of The Commandments Is Attended By Many Blessings
Finally, to leave nothing unsaid that may be calculated to induce the
faithful to an observance of the law, the pastor should point out how abundant and sweet
are its fruits. This he will easily accomplish by referring to the eighteenth Psalm, which
celebrates the praises of the divine law. The highest eulogy of the law is that it
proclaims the glory and the majesty of God more eloquently than even the heavenly bodies,
whose beauty and order excite the admiration of all peoples, even the most uncivilised,
and compel them to acknowledge the glory, wisdom and power of the Creator and Architect of
the universe.
The law of the Lord also converts souls to God; for knowing the ways of
God and His holy will through the medium of His law, we turn our steps into the ways of
the Lord.
It also gives wisdom to little ones; for they alone who fear God are
truly wise. Hence, the observers of the law of God are filled with pure delights, with
knowledge of divine mysteries, and are blessed with plenteous joys and rewards both in
this life and in the life to come.
In our observance of the law, however, we should not act so much for
our own advantage as for the sake of God who, by means of the law, has revealed His will
to man. If other creatures are obedient to God's will, how much more reasonable that man
should follow it?
God's Goodness Invites Us To Keep His Commandments
Nor should it be omitted that God has preeminently displayed His
clemency and the riches of His goodness in this, that while He might have forced us to
serve His glory without a reward, He has, notwithstanding, deigned to identify His own
glory with our advantage, thus rendering what tends to His honour, conducive to our
interests.
This is a great and striking consideration; and the pastor, therefore,
should teach in the concluding words of the Prophet that in keeping them there is a great
reward. Not only are we promised those blessings which seem to have reference to earthly
happiness, such, for example, as to be blessed in the city, and blessed in the field: but
we are also promised a great reward in heaven, good measure, pressed down, shaken together
and running over, which, aided by the divine mercy, we merit by our holy and pious
actions.
The Promulgation of the Law
I am the Lord thy God who brought thee out of the land of Egypt, out of
the house of bondage. Thou shalt not have strange gods before me. Thou shalt not make to
thyself a graven thing. The Law, although delivered to the Jews by the Lord from the
mountain, was long before written and impressed by nature on the heart of man, and was
therefore rendered obligatory by God for all men and all times.
The People To Whom The Law Was Given
It will be very useful, however, to explain carefully the words in
which it was proclaimed to the Hebrews by Moses, its minister and interpreter, and also
the history of the Israelites, which is so full of mysteries.
Epitome Of Jewish History
(The pastor) should first tell that from among the nations of the earth
God chose one which descended from Abraham; that it was the divine will that Abraham
should be a stranger in the land of Canaan, the possession of which He had promised him;
and that, although for more than four hundred years he and his posterity were wanderers
before they dwelt in the promised land, God never withdrew from them, throughout their
wanderings, His protecting care. They passed from nation to nation and from one kingdom to
another people; He suffered no man to hurt them, and He even reproved kings for their
sakes.
Before they went down into Egypt He sent before them one by whose
prudence they and the Egyptians were rescued from famine. In Egypt such was His kindness
towards them that although opposed by the power of Pharaoh who sought their destruction,
they increased to an extraordinary degree; and when they were severely harassed and
cruelly treated as slaves, God raised up Moses as a leader to lead them out in a strong
hand. It is especially this deliverance that the Lord refers to in the opening words of
the Law: I am the Lord thy God who brought thee out of the land of Egypt, out of the house
of bondage.
Lessons To Be Drawn From Jewish History
From all this the pastor should especially note that out of all the
nations God chose only one whom He called His people, and by whom He willed to be known
and worshipped; not that they were superior to other nations in justice or in numbers, and
of this God Himself reminds the Hebrews, but rather because He wished, by the
multiplication and aggrandisement of an inconsiderable and impoverished nation, to display
to mankind His power and goodness.
Such having been their condition, he was closely united to them, and
loved them, and Lord of heaven and earth as He was, He disdained not to be called their
God. He desired that the other nations might thus be excited to emulation and that
mankind, seeing the happiness of the Israelites, might embrace the worship of the true
God. In the same way St. Paul says that by discussing the happiness of the Gentiles and
their knowledge of the true God, he provoked to emulation those who were his own flesh.
The faithful should next be taught that God suffered the Hebrew
Patriarchs to wander for so long a time, and their posterity to be oppressed and harassed
by a galling servitude, in order to teach us that none are friends of God except those who
are enemies of the world and pilgrims on earth, and that an entire detachment from the
world gives us an easier access to the friendship of God. Further He wished that, being
brought to His service, we should understand how much happier are they who serve God, than
they who serve the world. Of this Scripture itself admonishes us: Yet they shall serve
him, that they may know the difference between my service and the service of the kingdom
of the earth.
(The pastor) should also explain that God delayed the fulfilment of His
promise until after the lapse of more than four hundred years, in order that His people
might be sustained by faith and hope; for, as we shall show when we come to explain the
first Commandment, God wishes His children to depend on Him at all times and to repose all
their confidence in His goodness.
The Time And Place In Which The Law Was Promulgated
Finally, the time and place, in which the people of Israel received
this Law from God should be noted. They received it after they had been delivered from
Egypt and had come into the wilderness; in order that, impressed by the memory of a recent
benefit and awed by the dreariness of the place in which they journeyed, they might be the
better disposed to receive the Law. For man becomes closely attached to those whose bounty
he has experienced, and when he has lost all hope of assistance from his fellow-man, he
then seeks refuge in the protection of God.
From all this we learn that the more detached the faithful are from the
allurements of the world and the pleasures of sense, the more disposed they are to accept
heavenly doctrines. As the Prophet has written: Whom shall he teach knowledge, and whom
shall he make to understand the hearing? Them that are weaned from the milk, that are
drawn away from the breasts.
THE FIRST COMMANDMENT : "I am the lord thy god, who brought thee out of the
land of Egypt, out of the house of bondage. Thou shalt not have strange gods before me.
Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in
heaven above, or in the earth beneath, nor of those things that are in the waters under
the earth. Thou shalt not adore them, nor serve them. I am the lord thy god, mighty,
jealous, visiting the iniquity of the fathers upon the children, to the third and fourth
generation of them that hate me, and showing mercy unto thousands of them that love me,
and keep my commandments."
"I am the Lord thy God"
The pastor should use his best endeavours to induce the faithful to
keep continually in view these words: I am the Lord thy God. From them they will learn
that their Lawgiver is none other than their Creator, by whom they were made and are
preserved, and that they may truly repeat: He is the Lord our God, and we are the people
of his pasture and the sheep of his hand. The frequent and earnest inculcation of these
words will also serve to induce the faithful more readily to observe the Law and avoid
sin.
"Who Brought thee out of the Land of Egypt, out of the House of
Bondage"
The next words, who brought thee out of the land of Egypt, out of the
house of bondage, seem to relate solely to the Jews liberated from the bondage of Egypt.
But if we consider the meaning of the salvation of the entire human race, those words are
still more applicable to Christians, who are liberated by God not from the bondage of
Egypt, but from the slavery of sin and the powers of darkness, and are translated into the
kingdom of his beloved Son. Contemplating the greatness of this favour, Jeremias foretold:
Behold the days come, saith the Lord, when it shall be said no more: The Lord liveth that
brought forth. the children of Israel out of the land of Egypt; but: The Lord liveth that
brought the children of Israel out of the land of the north and out of all the lands to
which I cast them out; and I will bring them again into their land which gave to their
fathers. Behold, I send many fishers, saith the Lord, and they shall fish them, etc. And,
indeed, our most indulgent Father has gathered together, through His beloved Son, His
children that were dispersed, that being made free from sin and made the servants of
justice, we may serve before him in holiness and justice all our days.'
Against every temptation, therefore, the faithful should arm themselves
with these words of the Apostle as with a shield: Shall we who are dead to sin live any
longer therein? We are no longer our own, we are His who died and rose again for us. He is
the Lord our God who has purchased us for Himself at the price of His blood. Shall we then
be any longer capable of sinning against the Lord our God, and crucifying Him again? Being
made truly free, and with that liberty wherewith Christ has made us free, let us, as we
heretofore yielded our members to serve injustice, henceforward yield them to serve
justice to sanctification.
"Thou shalt not have Strange Gods before Me"
The pastor should teach that the first part of the Decalogue contains
our duties towards God; the second part, our duties towards our neighbour. The reason (for
this order) is that the services we render our neighbour are rendered for the sake of God;
for then only do we love our neighbour as God commands when we love him for God's sake.
The Commandments which regard God are those which were inscribed on the first table of the
Law.
The Above Words Contain A Command And A Prohibition
(The pastor) should next show that the words just quoted contain a
twofold precept, the one mandatory, the other prohibitory. When it is said: Thou shalt not
have strange gods before me, it is equivalent to saying: Thou shalt worship me the true
God; thou shalt not worship strange gods.
What They Command
The (mandatory part) contains a precept of faith, hope and charity.
For, acknowledging God to be immovable, immutable, always the same, we rightly confess
that He is faithful and entirely just. Hence in assenting to His oracles, we necessarily
yield to Him all belief and obedience. Again, who can contemplate His omnipotence, His
clemency, His willing beneficence, and not repose in Him all his hopes? Finally, who can
behold the riches of His goodness and love, which He lavishes on us, and not love Him?
Hence the exordium and the conclusion used by God in Scripture when giving His commands:
I, the Lord.
What They Forbid
The (negative) part of this Commandment is comprised in these words:
Thou shalt not have strange gods before me. This the Lawgiver subjoins, not because it is
not sufficiently expressed in the affirmative part of the precept, which means: Thou shalt
worship me, the only God, for if He is God, He is the only God; but on account of the
blindness of many who of old professed to worship the true God and yet adored a multitude
of gods. Of these there were many even among the Hebrews, whom Elias reproached with
having halted between two sides, and also among the Samaritans, who worshipped the God of
Israel and the gods of the nations.
Importance Of This Commandment
After this it should be added that this is the first and principal
Commandment, not only in order, but also in its nature, dignity and excellence. God is
entitled to infinitely greater love and obedience from us than any lord or king. He
created us, He governs us, He nurtured us even in the womb, brought us into the world, and
still supplies us with all the necessaries of life and maintenance.
Sins Against This Commandment
Against this Commandment all those sin who have not faith. hope and
charity. such sinners are very numerous, for they include all who fall into heresy, who
reject what holy mother the Church proposes for our belief, who give credit to dreams.
fortune-telling, and such illusions; those who, despairing of salvation, trust not in the
goodness of God; and those who rely solely on wealth, or health and strength of body. But
these matters are developed more at length in treatises on sins and vices.
Veneration And Invocation Of Angels And Saints Not Forbidden By This
Commandment
In explanation of this Commandment it should be accurately taught that
the veneration and invocation of holy Angels and of the blessed who now enjoy the glory of
heaven, and likewise the honour which the Catholic Church has always paid even to the
bodies and ashes of the Saints, are not forbidden by this Commandment. If a king ordered
that no one else should set himself up as king, or accept the honours due to the royal
person, who would be so foolish as to infer that the sovereign was unwilling that suitable
honour and respect should be paid to his magistrates? Now although Christians follow the
example set by the Saints of the Old Law, and are said to adore the Angels, yet they do
not give to Angels that honour which is due to God alone.
And if we sometimes read that Angels refused to be worshipped by men,
we are to know that they did so because the worship which they refused to accept was the
honour due to God alone.
It Is Lawful To Honour And Invoke The Angels
The Holy Spirit who says: Honour and glory to God alone, commands us
also to honour our parents and elders; and the holy men who adored one God only are also
said in Scripture to have adored, that is, supplicated and venerated kings. If then kings,
by whose agency God governs the world, are so highly honoured, shall it be deemed unlawful
to honour those angelic spirits whom God has been pleased to constitute His ministers,
whose services He makes use of not only in the government of His Church, but also of the
universe, by whose aid, although we see them not, we are every day delivered from the
greatest dangers of soul and body ? Are they not worthy of far greater honour, since their
dignity so far surpasses that of kings?
Add to this their love towards us, which, as we easily see from
Scripture, prompts them to pour out their prayers for those countries over which they are
placed, as well as for us whose guardians they are, and whose prayers and tears they
present before the throne of God Hence our Lord admonishes us in the Gospel not to offend
the little ones because their angels in heaven always see the face of their Father who is
in heaven.
Their Intercession, therefore, we ought to invoke, because they always
see tile face of God, and are constituted by Him the willing advocates of our salvation.
The Scriptures bear witness to such invocation. Jacob entreated the Angel with whom he
wrestled to bless him; nay, he even compelled him, declaring that he would not let him go
until he had blessed him. And not only did he invoke the blessing of the Angel whom he
saw, but also of him whom he saw not. The angel, said he, who delivers me from all evils,
bless these boys.
It Is Lawful To Honour And Invoke The Saints
From all this we may conclude that to honour the Saints who nave slept
in the Lord, to invoke them, and to venerate their sacred relics and ashes, far from
diminishing, tends considerably to increase the glory of God, in proportion as man's hope
is thus animated and fortified, and he himself encouraged to imitate the Saints.
This is a practice which is also supported by the authority' of the
second Council of Nice, the Councils of Gangra, and of Trent, and by the testimony of the
Fathers. In order, however, that the pastor may be the better prepared to meet the
objections of those who deny this doctrine, he should consult particularly St. Jerome
against Vigilantius and St. Damascene. To the teaching of these Fathers should be added as
a consideration of prime importance that the practice was received from the Apostles, and
has always been retained and preserved in the Church of God.
But who can desire a stronger or more convincing proof than that which
is supplied by the admirable praises given in Scripture to the Saints? For there are not
wanting eulogies which God Himself pronounced on some of the Saints. If, then, Holy Writ
celebrates their praises, why should not men show them singular honour ?
A stronger claim which the Saints have to be honoured and invoked is
that they constantly pray for our salvation and obtain for us by their merits and
influence many blessings from God. If there is joy in heaven over the conversion of one
sinner, will not the citizens of heaven assist those who repent? When they are invoked,
will they not obtain for us the pardon of sins, and the grace of God ?
Objections Answered
Should it be said, as some say, that the patronage of the Saints is
unnecessary, because God hears our prayers without the intervention of a mediator, this
impious assertion is easily met by the observation of St. Augustine: There are many things
which God does not grant without a mediator and intercessor. This is confirmed by the
well-known examples of Abimelech and the friends of Job who were pardoned only through the
prayers of Abraham and of Job
Should it be alleged that to recur to the patronage and intercession of
the Saints argues want or weakness of faith, what will (the objectors) answer regarding
the centurion whose faith was highly eulogised by the Lord God Himself, despite the fact
that he had sent to the Redeemer the ancients of the Jews, to intercede for his sick
servant?
True, there is but one Mediator, Christ the Lord, who alone has
reconciled us to the heavenly Father through His blood, and who, having obtained eternal
redemption, and having entered once into the holies, ceases not to intercede for us. But
it by no means follows that it is therefore unlawful to have recourse to the intercession
of the Saints. If, because we have one Mediator Jesus Christ, it were unlawful to ask the
intercession of the Saints, the Apostle would never have recommended himself with so much
earnestness to the prayers of his brethren on earth. For the prayers of the living would
lessen the glory and dignity of Christ's Mediatorship not less than the intercession of
the Saints in heaven.
The Honour And Invocation Of Saints Is Approved By Miracles
But who would not be convinced of the honour due the Saints and of the
help they give us by the wonders wrought at their tombs? Diseased eyes, hands, and other
members are restored to health; the dead are raised to life, and demons are expelled from
the bodies of men ! These are facts which St. Ambrose and St. Augustine, most
unexceptionable witnesses, declare in their writings, not that they heard, as many did,
nor that they read, as did man- very reliable men, but that they saw.
But why multiply proofs? If the clothes, the handkerchiefs, and even
the very shadows of the Saints, while yet on earth, banished disease and restored health,
who will have the hardihood to deny that God can still work the same wonders by the holy
ashes, the bones and other relics of the Saints ? Of this we have a proof in the
restoration to life of the dead body which was accidentally let down into the grave of
Eliseus, and which, on touching the body (of the Prophet), was instantly restored to life.
"Thou shalt not make to thyself a graven thing, nor the likeness
of any thing that is in heaven above, or in the earth beneath, nor of those things that
are in the waters under the earth: thou shalt not adore them nor serve them"
Some, supposing these words which come next in order to constitute a
distinct precept, reduce the ninth and tenth Commandments to one. St. Augustine, on the
contrary, considering the last two to be distinct Commandments, makes the words just
quoted a part of the first Commandment. His division is much approved in the Church, and
hence we willingly adopt it. Furthermore, a very good reason for this arrangement at once
suggests itself. It was fitting that to the first Commandment should be added the rewards
or punishments entailed by each one of the Commandments.
The Above Words Do Not Forbid All Images
Let no one think that this Commandment entirely forbids the arts of
painting, engraving or sculpture. The Scriptures inform us that God Himself commanded to
be made images of Cherubim, and also the brazen serpent. The interpretation, therefore, at
which we must arrive, is that images are prohibited only inasmuch as they are used as
deities to receive adoration, and so to injure the true worship of God.
They Forbid Idols And Representations Of The Deity
As far as this Commandment is concerned, it is clear that there are two
chief ways in which God's majesty can be seriously outraged. The first way is by
worshipping idols and images as God, or believing that they possess any divinity or virtue
entitling them to our worship, by praying to, or reposing confidence in them, as the
Gentiles did, who placed their hopes in idols, and whose idolatry the Scriptures
frequently condemn. The other way is by attempting to form a representation of the Deity,
as if He were visible to mortal eyes, or could be reproduced by colours or figures. Who,
says Damascene, can represent God, invisible, as He is, incorporeal, uncircumscribed by
limits, and incapable of being reproduced under any shape. This subject is treated more at
large in the second Council of Nice. Rightly, then, did the Apostles say (of the
Gentiles): They changed the glory of the incorruptible God into a likeness of birds, and
of four-footed beasts, and of creeping things; for they worshipped all these things as
God, seeing that they made the images of these things to represent Him. Hence the
Israelites, when they exclaimed before the image of the calf: These are thy gods, Israel,
that have brought thee out of the land of Egypt, are denounced as idolaters, because they
changed their glory into the likeness of a calf that eateth grass.
When, therefore, the Lord had forbidden the worship of strange gods, He
also forbade the making of an image of the Deity from brass or other materials, in order
thus utterly to do away with idolatry. It is this that Isaias declares when he asks: To
whom then have you likened God, or what image will you make for hill? That this is the
meaning of the prohibition contained in the Commandment is proved, not only from the
writings of the holy Fathers, who, as may be seen in the seventh General Council, give to
it this interpretation: but is also clearly declared in these words of Deuteronomy, by
which Moses sought to withdraw the people from the worship of idols: You saw not, he says,
any similitude in the day that the Lord spoke to you in Horeb, from the midst of the fire.
These words this wisest of legislators spoke, lest through error of any sort, they should
make an image of the Deity, and transfer to any thing created, the honour due to God.
They Do Not Forbid Representations Of The Divine Persons And Angels
To represent the Persons of the Holy Trinity by certain forms under
which they appeared in the Old and New Testaments no one should deem contrary to religion
or the law of God. For who can be so ignorant as to believe that such forms are
representations of the Deity? -- forms, as the pastor should teach, which only express
some attribute or action ascribed to God. Thus when from the description of Daniel God is
painted as the Ancient of days, seated on a throne, with the books opened before hint, the
eternity of God is represented and also the infinite wisdom, by which He sees and judges
all the thoughts and actions of men.'
Angels, also, are represented under human form and with wings to give
us to understand that they are actuated by benevolent feelings towards mankind, and are
always prepared to execute the Lord's commands; for they are all ministering spirits, sent
to minister for them who shall receive the inheritance of salvation.
What attributes of the Holy Ghost are represented under the forms of a
dove, and of tongues of fire, in the Gospel and in the Acts of the Apostles, is a matter
too well known to require lengthy explanation.
They Do Not Forbid Images Of Christ And The Saints
But to make and honour the images of Christ our Lord, of His holy and
virginal Mother, and of the Saints, all of whom were clothed with human nature and
appeared in human form, is not only not forbidden by this Commandment, but has always been
deemed a holy practice and a most sure indication of gratitude. This position is confirmed
by the monuments of the Apostolic age, the General Councils of the Church, and the
writings of so many among the Fathers, eminent alike for sanctity and learning, all of
whom are of one accord upon the subject.
Usefulness Of Sacred Images
But the pastor should not content himself with showing that it is
lawful to have images in churches, and to pay them honour and respect, since this respect
is referred to their prototypes. He should also show that the uninterrupted observance of
this practice down to the present day has been attended with great advantage to the
faithful, as may be seen in the work of Damascene on images, and in the seventh General
Council, the second of Nice.
But as the enemy of mankind, by his wiles and deceits, seeks to pervert
even the most holy institutions, should the faithful happen at all to offend in this
particular, the pastor, in accordance with the decree of the Council of Trent's should use
every exertion in his power to correct such an abuse, and, if necessary, explain the
decree itself to the people.
He will also inform the unlettered and those who may be ignorant of the
use of images, that they are intended to instruct in the history of the Old and New
Testaments, and to revive from time to time their memory; that thus, moved by the
contemplation of heavenly things, we may be the more ardently inflamed to adore and love
God Himself. He should, also, point out that the images of the Saints are placed in
churches, not only to be honoured, but also that they may admonish us by their examples to
imitate their lives and virtues.
"I am the Lord thy God, mighty, jealous, visiting the iniquity of
the fathers upon the children, to the third and fourth generation of them that hate me,
and showing mercy unto thousands of them that love me, and keep my commandments."
In this concluding clause of this Commandment two things occur which
demand careful exposition. The first is, that while, on account of the enormous guilt
incurred by the violation of the first Commandment, and the propensity of man towards its
violation, the punishment is properly indicated in this place, it is also attached to all
the other Commandments.
Every law enforces its observance by rewards and punishments; and hence
the frequent and numerous promises of God in Sacred Scripture. To omit those that we meet
almost on every page of the Old Testament, it is written in the Gospel: If thou wilt enter
into life, keep the commandments; and again: He that doth the will of my Father who is in
heaven, he shall enter into the kingdom of heaven; and also: Every tree that doth not
yield good fruit shall be cut down and cast into the fire; Whosoever is angry with his
brother shall be guilty of the judgment; If you will not forgive men, neither will your
Father forgive you your offences.
How The Sanction Contained In The Above Words Should Be Proposed
The other observation is that this concluding part (of the Commandment)
is to be proposed in a very different manner to the spiritual and to the carnal Christian.
To the spiritual who is animated by the Spirit of God, and who yields to Him a willing and
cheerful obedience, it is, in some sort, glad tidings and a strong proof of the divine
goodness towards him. In it he recognises the care of his most loving God, who, now by
rewards, now by punishments, almost compels His creatures to adore and worship Him. The
spiritual man acknowledges the infinite goodness of God towards himself in vouchsafing to
issue His commands to him and to make use of his service to the glory of the divine name.
And not only does he acknowledge the divine goodness, he also cherishes a strong hope that
when God commands what He pleases, He will also give strength to fulfil hat He commands.
But to the carnal man, who is not yet freed from a servile spirit and
who abstains from sin more through fear of punishment than love of virtue, (this sanction)
of the divine law, which closes each of the Commandments, is burdensome and severe.
Wherefore they should be encouraged by pious exhortation, and led by the hand, as it were,
in the way of the law. The pastor, therefore, as often as he has occasion to explain any
of the Commandments should keep this in view.
Mighty
But both the carnal and the spiritual should be spurred on, especially
by two considerations which are contained in this concluding clause, and are highly
calculated to enforce obedience to the divine law.
The one is that God is called the strong. That appellation needs to be
fully expounded; because the flesh, unappalled by the terrors of the divine menaces,
frequently indulges in the foolish expectation of escaping, in one way or another, God's
wrath and threatened punishment. But when one is deeply impressed with the conviction that
God is the strong, he will exclaim with the great David: Whither shall I go from thy
spirit? or whither shall I pee from thy face?
The flesh, also, distrusting the promises of God, sometimes magnifies
the power of the enemy to such an extent, as to believe itself unable to withstand his
assaults; while, on the contrary, a firm and unshaken faith, which wavers not, but relies
confidently on the strength and power of God, animates and confirms man. For it says: The
Lord is my light and my salvation; whom shall I fear?
Jealous
The second spur is the jealousy of God. Man is sometimes tempted to
think that God takes no interest in human affairs, and does not even care whether we
observe or neglect His law. This error is the source of the great disorders of life. But
when we believe that God is a jealous God, the thought easily keeps us within the limits
of our duty.
The jealousy attributed to God does not, however, imply disturbance of
mind; it is that divine love and charity by which God will suffer no human creature to be
unfaithful to Him with impunity, and which destroys all those who are disloyal to Him. The
jealousy of God, therefore, is the most tranquil and impartial justice, which repudiates
as an adulteress the soul corrupted by. erroneous opinions and criminal passions.
This jealousy of God, since it shows His boundless and incomprehensible
goodness towards us, we find most sweet and pleasant. Among men there is no love more
ardent, no greater or more intimate tie, than that of those who are united by marriage.
Hence when God frequently compares Himself to a spouse or husband and calls Himself a
jealous God, He shows the excess of His love towards us.
Zeal In The Service Of God
The pastor, therefore, should here teach that men should be so warmly
interested in promoting the worship and honour of God as to be said rather to be jealous
of Him than to love Him, in imitation of Him who says of Himself: With zeal have I been
zealous for the Lord God of hosts, or rather of Christ Himself, who says: The zeal of thy
house hath eaten me up.
"Visiting The Iniquity," Etc.
Concerning the threat contained in this Commandment it should be
explained that God will not suffer sinners to go unpunished, but will chastise them as a
father, or punish them with the rigour and severity of a judge. This was elsewhere
explained by Moses when he said: Thou shalt know that the Lord thy God is a strong and
faithful God, keeping his covenant and mercy to them that love him, and to them that keep
his commandments, unto a thousand generations; and repaying forthwith them that hate him.
You will not, says Josue, be able to serve the Lord; for he is a holy God, and mighty and
jealous, and will not forgive your wickedness and sins. If you leave the Lord and serve
strange gods, he will turn and will afflict you, and will destroy you.
The faithful are also to be taught that the punishments here threatened
await the third and fourth generation of the impious and wicked; not that the children are
always chastised for the sins of their ancestors, but that while these and their children
may go unpunished, their posterity shall not all escape the wrath and vengeance of the
Almighty. This happened in the case of King Josias. God had spared him for his singular
piety, and allowed him to be gathered to the tomb of his fathers in peace, that his eyes
might not behold the evils of the times that were to befall Juda and Jerusalem, on account
of the wickedness of his grandfather Manasses; yet, after his death the divine vengeance
so overtook his posterity that even the children of Josias were not spared.
How the words of this Commandment are not at variance with the
statement of the Prophet: The soul that sins shall die, is clearly shown by the authority
of St. Gregory, supported by the testimony of all the ancient Fathers. Whoever, he says,
follows the bad example of a wicked father is also bound by his sins; but he who does not
follow the example of his father, shall not at all suffer for the sins of the father Hence
it follows that a wicked son, who dreads not to add his own malice to the vices of his
father, by which he knows the divine wrath to have been excited, pays the penalty not only
of his own sins, but also of those of his father. It is just that he who dreads not to
walk in the footsteps of a wicked father, in presence of a rigorous judge, should be
compelled in the present life to expiate the crimes of his wicked parent.
"And Showing Mercy, Etc.
The pastor should next observe that the goodness and mercy of God far
exceed His justice. He is angry to the third and fourth generation; but He bestows His
mercy on thousands.
"Of Them That Hate Me"
The words of them that hate me display the grievousness of sin. What
more wicked, what more detestable than to hate God, the supreme goodness and sovereign
truth? This, however, is the crime of all sinners; for as he that hath God's commandments
and keepeth them, loveth God, so he who despises His law and violates His Commandments, is
justly said to hate God.
Of Them That Love Me
The concluding words: And to them that love me, point out the manner
and motive of observing the law. Those who obey the law of God must needs be influenced in
its observance by the same love and charity which they bear to God, a principle which
should be brought to mind in the instructions on all the other Commandments.
THE SECOND COMMANDMENT : "Thou shalt not take the name of
the lord thy god in vain"
Why This Commandment Is Distinct From The First
The second Commandment of the divine law is necessarily comprised in
the first, which commands us to worship God in piety and holiness For he who requires that
honour be paid him, also requires that he be spoken of with reverence, and must forbid the
contrary, as is clearly shown by these words of the Lord in Malachy: The son honoureth the
father and the servant his master if then I be a father, where is my honour?
However, on account of the importance of the obligation, God wished to
make the law, which commands His own divine and most holy name to be honoured, a distinct
Commandment, expressed in the clearest and simplest terms.
Importance Of Instruction On This Commandment
The above observation should strongly convince the pastor that on this
point it is not enough to speak in general terms; that the importance of the subject is
such as to require it to be dwelt upon at considerable length, and to be explained to the
faithful in all its bearings with distinctness, clearness and accuracy.
This diligence cannot be deemed superfluous, since there are not
wanting those who are so blinded by the darkness of error as not to dread to blaspheme His
name, whom the Angels glorify Men are not deterred by the Commandment laid down from
shamelessly and daringly outraging Him divine Majesty every day, or rather every hour and
moment of the day Who is ignorant that every assertion is accompanied with an oath and
teems with curses and imprecations? To such lengths has this impiety been carried, that
there is scarcely anyone who buys, or sells, or transacts business of any sort, without
having recourse to swearing, and who, even in matters the most unimportant and trivial,
does not profane the most holy name of God thousands of times.
It therefore becomes more imperative on the pastor not to neglect,
carefully and frequently, to admonish the faithful how grievous and detestable is this
crime.
Positive Part of this Commandment
But in the exposition of this Commandment it should first be shown that
besides a negative, it also contains a positive precept, commanding the performance of a
duty To each of these a separate explanation should be given; and for the sake of easier
exposition what the Commandment requires should be first set forth, and then what it
forbids It commands us to honour the name of God, and to swear by it with reverence It
prohibits us to contemn the divine name, to take it in vain, or swear by it falsely,
unnecessarily or rashly.
In the part which commands us to honour the name of God, the command,
as the pastor should show the faithful, is not directed to the letters or syllables of
which that name is composed, or in any respect to the mere name; but to the meaning of a
word used to express the Omnipotent and Eternal Majesty of the Godhead, Trinity in Unity
Hence we easily infer the superstition of those among the Jews who, while they hesitated
not to write, dared not to pronounce the name of God, as if the divine power consisted in
the four letters, and not in the signification.
Although this Commandment uses the singular number, Thou shalt not take
the name of God, this is not to be understood to refer to any one name, but to every name
by which God is generally designated For He is called by many names, such as the Lord, the
Almighty, the Lord of hosts, the King of kings, the Strong, and by others of similar
nature, which we meet in Scripture and which are all entitled to the same and equal
veneration
Various Ways Of Honouring God's Name
It should next be taught how due honour is to be given to the name of
God Christians, whose tongues should constantly celebrate the divine praises, are not to
be ignorant of a matter so important, indeed, most necessary to salvation The name of God
may be honoured in a variety of ways; but all may be reduced to those that follow.
Public Profession Of Faith
In the first place, God's name is honoured when we publicly and
confidently confess Him to be our Lord and our God; and when we acknowledge and also
proclaim Christ to be the author of our salvation.
Respect For The Word Of God
(It is also honoured) when we pay a religious attention to the word of
God, which announces to us His will; make it the subject of our constant meditation; and
strive by reading or hearing it, according to our respective capacities and conditions of
life, to become acquainted with it.
Praise And Thanksgiving
Again, we honour and venerate the name of God, when, from a sense of
religious duty, we celebrate His praises, and under all circumstances, whether prosperous
or adverse, return Him unbounded thanks Thus spoke the Prophet Bless the Lord, O my soul,
and never forget all he hath done for thee. Among the Psalms of David there are many, in
which, animated with singular piety towards God, he chants in sweetest strains the divine
praises There is also the example of the admirable patience of Job, who, when visited with
the heaviest and most appalling calamities, never ceased, with lofty and unconquered soul,
to give praise to God When, therefore, we labour under affliction of mind or body, when
oppressed by misery and misfortune, let us instantly direct all our thoughts, and all the
powers of our souls, to the praises of God, saying with Job Blessed be the name of the
Lord.
Prayer
The name of God is not less honoured when we confidently invoke His
assistance, either to relieve us from our afflictions, or to give us constancy and
strength to endure them with fortitude This is in accordance with the Lord's own wishes
Call upon me, He says, in the day of trouble: I will deliver thee, and thou shalt glorify
me. We have illustrious examples of such supplications in many passages of Scripture, and
especially in the sixteenth, forty-third, and one hundred and eighteenth Psalms.
Oaths
Finally, we honour the name of God when we solemnly call upon Him to
witness the truth of what we assert This mode of honouring God's name differs much from
those already- enumerated Those means are in their own nature so good, so desirable, that
our days and nights could not be more happily or more holily spent than in such practices
of piety I will bless the Lord at all times, says David, his praise shall be always in my
mouth. On the other hand, although oaths are in themselves good, their frequent use is by
no means praiseworthy.
The reason of this difference is that oaths have been instituted only
as remedies to human frailty, and a necessary means of establishing the truth of what we
assert As it is inexpedient to have recourse to medicine unless, when it becomes
necessary, and as its frequent use is harmful; so with regard to oaths, it is not
profitable to have recourse to them, unless there is a weighty and just cause; and
frequent recurrence to them, far from being advantageous, is on the contrary highly
prejudicial Hence the excellent observation of St Chrysostom Oaths were introduced among
men, not at the beginning of the world, but long after; when vice had spread far and wide
over the earth; when all things were disturbed and universal confusion reigned out; when,
to complete human depravity, almost all mankind debased the dignity of their nature by the
degrading service of idols. Then at length it was that the custom of oaths was introduced.
For the perfidy and wickedness of men was so great that it was with difficulty that anyone
could be induced to credit the assertion of another, and they began to call on God as a
witness.
Meaning Of An Oath
Since in explaining this part of the Commandment the chief object is to
teach the faithful how to render an oath reverential and holy, it is first to be observed,
that to swear, whatever the form of words may be, is nothing else than to call God to
witness; thus to say, God is witness, and By God, mean one and the same thing.
To swear by creatures, such as the holy Gospels, the cross, the names
or relics of the Saints, and so on, in order to prove our statements, is also to take an
oath Of themselves, it is true, such objects give no weight or authority to an oath; it is
God Himself who does this, whose divine majesty shines forth in them Hence to swear by the
Gospel is to swear by God Himself, whose truth is contained and revealed in the Gospel
(This holds equally true with regard to those who swear) by the Saints, who are the
temples of God, who believed the truth of His Gospel, were faithful in its observance, and
spread it far and wide among the nations and peoples.
This is also true of oaths uttered by way of execration, such as that
of St Paul I call God to witness upon my soul. By this form of oath one submits himself to
God's judgment, who is the avenger of falsehood We do not, however, deny that some of
these forms may be used without constituting an oath; but even in such cases it will be
found useful to observe what has been said with regard to an oath, and to conform exactly
to the same rule and standard.
Oaths Are Affirmatory And Promissory
Oaths are of two kinds The first is an affirmatory oath, and is taken
when we religiously affirm anything, past or present. Such was the affirmation of the
Apostle in his Epistle to the Galatians: Behold, before God, I lie not. The second kind,
to which comminations may be reduced, is called promissory It looks to the future, and is
taken when we promise and affirm for certain that such or such a thing will be done Such
was the oath of David, who, swearing by the Lord his God, promised to Bethsabee his wife
that her son Solomon should be heir to his kingdom and successor to his throne.
Conditions Of A Lawful Oath
Although to constitute an oath it is sufficient to call God to witness,
yet to constitute a holy and just oath many other conditions are required, which should be
carefully explained These, as St Jerome observes, are briefly enumerated in the words of
Jeremias Thou shalt swear: as the Lord liveth, in truth and in judgment and in justice,
words which briefly sum up all the conditions that constitute the perfection of an oath,
namely, truth, judgment, justice.
First Condition: Truth
Truth, then, holds the first place in an oath What is asserted must be
true and he who swears must believe what he swears to be true, being influenced not by
rash judgment or mere conjecture, but by solid reasons.
Truth is a condition not less necessary in a promissory than in an
affirmatory oath He who promises must be disposed to perform and fulfil his promise at the
appointed time As no conscientious man will promise to do what he considers opposed to the
most holy Commandments and will of God; so, having promised and sworn to do what is
lawful, he will never fail to adhere to his engagement, unless, perhaps by a change of
circumstances it should happen that, if he wished to keep faith and observe his promises,
he must incur the displeasure and enmity of God That truth is necessary to an oath David
also declares in these words: He that sweareth to his neighbour, and deceiveth not.
Second Condition: Judgment
The second condition of an oath is judgment. An oath is not to be taken
rashly and inconsiderately, but after deliberation and reflection. When about to take an
oath, therefore, one should first consider whether he is obliged to take it, and should
weigh well the whole case, reflecting whether it seems to call for an oath. Many other
circumstances of time, place, etc., are also to be taken into consideration; and one
should not be influenced by love or hatred, or any other passion, but by the nature and
necessity of the case.
Unless this careful consideration and reflection precede, an oath must
be rash and hasty; and of this character are the irreligious affirmations of those, who,
on the most unimportant and trifling occasions, swear without thought or reason from the
influence of bad habit alone. This we see practiced daily everywhere among buyers and
sellers. The latter, to sell at the highest price, the former to purchase at the cheapest
rate, make no scruple to strengthen with an oath their praise or dispraise of the goods on
sale.
Since, therefore, judgment and prudence are necessary, and since
children are not able, on account of their tender years, to understand and judge
accurately, Pope St. Cornelius decreed that an oath should not be administered to children
before puberty, that is, before their fourteenth year.
Third Condition: Justice
The last condition (of an oath) is justice, which is especially
requisite in promissory oaths. Hence, if a person swear to do what is unjust or unlawful,
he sins by taking the oath, and adds sin to sin by executing his promise. Of this the
Gospel supplies an example. King Herod, bound by a rash oath, gave to a dancing girl the
head of John the Baptist as a reward for her dancing. Such was also the oath taken by the
Jews, who, as we read in the Acts of the Apostles, bound themselves by oath not to eat,
until they had killed Paul.
Lawfulness Of Oaths
These explanations having been given, there can be no doubt that they
who observe the above conditions and who guard their oaths with these qualities as with
bulwarks, may swear with a safe conscience.
This is easily established by many proofs. For the law of God, which is
pure and holy, commands: Thou shalt fear the Lord thy God, and shalt serve him only, and
thou shalt swear by his name. All they, writes David, shall be praised that swear by him.
The Scriptures also inform us that the most holy Apostles, the lights
of the Church, sometimes made use of oaths, as appears from the Epistles of the Apostle.
Even the Angels sometimes swear. The angel, writes St. John in the
Apocalypse, swore by him who lives for ever.
Nay, God Himself, the Lord of Angels, swears, and, as we read in many
passages of the Old Testament, has confirmed His. promises with an oath. This He did to
Abraham and to David. Of the oath sworn by God David says: The Lord hath sworn, and he
will not repent: thou art a priest for ever according to the order of Melchisedech.
In fact, if we consider the whole matter attentively, and examine the
origin and purpose of an oath, it can be no difficult matter to explain the reasons why it
is a laudable act.
An oath has its origin in faith, by which men believe God to be the
author of all truth, who can never deceive others nor be deceived, to whose eyes all
things are naked and open, who, in fine, superintends all human affairs with an admirable
providence, and governs the world. Filled with this faith we appeal to God as a witness of
the truth, as a witness whom it would be wicked and impious to distrust.
With regard to the end of an oath, its scope and intent is to establish
the justice and innocence of man, and to terminate disputes and contests. This is the
doctrine of the Apostle in his Epistle to the Hebrews.
An Objection Against Oaths
Nor does this doctrine at all clash with these words of the Redeemer,
recorded in St. Matthew: You have heard that it was said to them of old: "Thou shalt
not foreswear thyself, but thou shalt perform thy oaths to the Lord"; but I say to
you not to swear at all; neither by heaven, for it is the throne of God; neither by the
earth, for it is his footstool; nor by Jerusalem, for it is the city of the great king;
neither shalt thou swear by thy head, because thou canst not make one hair white or black.
But let your speech be "yea, yea"; "no, no"; and that which is over
and above these is of evil.
It cannot be asserted that these words condemn oaths universally and
under all circumstances, since we have already seen that the Apostles and our Lord Himself
made frequent use of them. The object of our Lord was rather to reprove the perverse
opinion of the Jews, who had persuaded themselves that the only thing to be avoided in an
oath was a lie. Hence in matters the most trivial and unimportant they did not hesitate to
make frequent use of oaths, and to exact them from others. This practice the Redeemer
condemns and reprobates, and teaches that an oath is never to be taken unless necessity
require it. For oaths have been instituted on account of human frailty. They are really
the outcome of evil, being a sign either of the inconstancy of him who takes them, or of
the obstinacy of him who refuses to believe without them. However, an oath can be
justified by necessity.
When our Lord says: Let your speech be "yea, yea"; "no,
no," He evidently forbids the habit of swearing in familiar conversation and on
trivial matters. He therefore admonishes us particularly against being too ready and
willing to swear; and this should be carefully explained and impressed on the minds of the
faithful. That countless evils grow out of the unrestrained habit of swearing is proved by
the evidence of Scripture, and the testimony of the most holy Fathers. Thus we read in
Ecclesiasticus: Let not thy mouth be accustomed to swearing, for in it there are many
falls; and again: A man that sweareth much shall be filled with iniquity, and a scourge
shall not depart from his house. In the works of St. Basil and St. Augustine against
lying, much more can be found on this subject.
Negative Part of this Commandment
So far we have considered what this Commandment requires. It now
remains to speak of what it prohibits; namely, to take the name of God in vain. It is
clear that he who swears rashly and without deliberation commits a grave sin. That this is
a most serious sin is declared by the words: Thou shalt not take the name of thy God in
vain, which seem to assign the reason why this crime is so wicked and heinous; namely,
that it derogates from the majesty of Him whom we profess to recognise as our Lord and our
God. This Commandment, therefore, forbids to swear falsely, because he who does not shrink
from so great a crime as to appeal to God to witness falsehood, offers a grievous Injury
to God, charging Him either with ignorance, as though the truth of any matter could be
unknown to Him, or with malice and dishonesty, as though God could bear testimony to
falsehood.
Various Ways In Which Cod's Name Is Dishonoured: False Oaths
Among false swearers are to be numbered not only those who affirm as
true what they know to be false, but also those who swear to what is really true,
believing it to be false. For since the essence of a lie consists in speaking contrary to
one's belief and conviction, these persons are evidently guilty of a lie, and of perjury.
On the same principle, he who swears to that which he thinks to be
true, but which is really false, also incurs the guilt of perjury, unless he has used
proper care and diligence to arrive at a full knowledge of the matter. Although he-swears
according to his belief, he nevertheless sins against this Commandment.
Again, he who binds himself by oath to the performance of anything, not
intending to fulfil his promise, or, having had the intention, neglect its performance,
guilty of the same sin. This equally applies to those who, having bound themselves to God
by vow, neglect its fulfilment.
Unjust Oaths
This Commandment is also violated, if justice, which is one of the
three conditions of an oath, be wanting. Hence he who swears to commit a mortal sin, for
example, to perpetrate murder, violates this Commandment, even though he speak seriously
and from his heart, and his oath possess what we before pointed out as the first condition
of every oath, that is, truth.
To these are to be added oaths sworn through a sort of contempt, such
as an oath not to observe the Evangelical counsels, such as celibacy and poverty. None, it
is true, are obliged to embrace these divine counsels, but by swearing not to observe
them, one contemns and despises them.
Rash Oaths
This Commandment is also sinned against, and judgment is violated when
one swears to what is true and what he believes to be true if his motives are light
conjectures and far-fetched reasons. For, notwithstanding its truth, such an oath is not
unmixed with a sort of falsehood, seeing that he who swears with such indifference exposes
himself to extreme danger of perjury.
Oaths By False Gods
To swear by false gods is likewise to swear falsely. What more opposed
to truth than to appeal to lying and false deities as to the true God?
Irreverent Speech
Scripture when it prohibits perjury, says: Thou shalt not profane the
name of thy God, thereby forbidding all irreverence towards all other things to which, in
accordance with this Commandment, reverence is due. Of this nature is the Word of God, the
majesty of which has been revered not only by the pious, but also sometimes by the
impious, as is narrated in Judges of Eglon, King of the Moabites.
But he who, to support heresy and the teaching of the wicked. distorts
the Sacred Scriptures from their genuine and true meaning, is guilty of the greatest
injury to the Word of God; and against this crime we are warned by these words of the
Prince of the Apostles: There are certain things hard to be understood. which the
unlearned and unstable wrest, as they do also the other Scriptures, to their own
destruction.
It is also a foul and shameful contamination of the Scripture, that
wicked men pervert the words and sentences which it contains, and which should be honoured
with all reverence, turning them to profane purposes, such as scurrility, fable, vanity,
flattery, detraction, divination, satire and the like -- crimes which the Council of Trent
commands to be severely punished.
Neglect Of Prayer
In the next place, as they honour God who, in their affliction implore
His help, so they, who do not invoke His aid, deny Him due honour; and these David rebukes
when he says: They have not called upon the Lord, they trembled for fear where there was
no fear.
Blasphemy
Still more enormous is the guilt of those who, with impure and defiled
lips, dare to curse or blaspheme the holy name of God-that name which is to be blessed and
praised above measure by all creatures, or even the names of the Saints who reign with Him
in glory.' So atrocious and horrible is this crime that the Sacred Scriptures, sometimes
when speaking of blasphemy use the word blessing.
Sanction of this Commandment
As, however, the dread of punishment has often a powerful effect in
checking the tendency to sin, the pastor, in order the more effectively to move the minds
of men and the more easily to induce to an observance of this Commandment, should
diligently explain the remaining words, which are, as it were, its appendix: For the Lord
will not hold him guiltless that shall take the name of the Lord his God in vain.
In the first place (the pastor) should teach that with very good reason
has God joined threats to this Commandment. From this is understood both the grievousness
of sin and the goodness of God toward us, since far from rejoicing in man's destruction,
He deters us by these salutary threats from incurring His anger, doubtless in order that
we may experience His kindness rather than His wrath. The pastor should urge and insist on
this consideration with greatest earnestness. in order that the faithful may be made
sensible of the grievousness of the crime, may detest it still more, and may employ
increased care and caution to avoid its commission.
He should also observe how prone men are to this sin, since it was not
sufficient to give the command, but also necessary to accompany it with threats. The
advantages to be derived from this thought are indeed incredible; for as nothing is more
injurious than a listless security, so the knowledge of our own weakness is most
profitable.
He should next show that God has appointed no particular punishment.
The threat is general; it declares that whoever is guilty of this crime shall not escape
unpunished. The various chastisements, therefore, with which we are every day visited,
should warn us against this sin. It is easy to conjecture that men are afflicted with
heavy calamities because they violate this Commandment; and if these things are called to
their attention, it is likely that they will be more careful for the future.
Deterred, therefore, by a holy dread, the faithful should use every
exertion to avoid this sin. If for every idle word that men shall speak, they shall render
an account on the day of judgment, what shall we say of those heinous crimes which involve
great contempt of the divine name?
THIRD COMMANDMENT : "Remember that thou keep holy the sabbath day. Six days
shalt thou labour, and do all thy works; but on the seventh day is the sabbath of the lord
thy god; thou shalt do no work on it, neither thou nor thy son, nor thy daughter, nor thy
man-servant, nor thy maid-servant, nor thy beast, nor the stranger that is within thy
gates. For in six days the lord made heaven and earth, and the sea, and all things that
are in them, and rested on the seventh day; wherefore the lord blessed the seventh day and
sanctified it."
Reasons For This Commandment
This Commandment of the Law rightly and in due order prescribes the
external worship which we owe to God; for it is, as it were, a consequence of the
preceding Commandment. For if we sincerely and devoutly worship God, guided by the faith
and hope we have in Him, we cannot but honour Him with external worship and thanksgiving.
Now since we cannot easily discharge these duties while occupied in worldly affairs, a
certain fixed time has been set aside so that it may be conveniently performed.
Importance Of Instruction On This Commandment
The observance of this Commandment is attended with wondrous fruit and
advantage. Hence it is of the highest importance for the pastor to use the utmost
diligence in its exposition. The word Remembers with which the Commandment commences, must
animate him to zeal in this matter; for if the faithful are bound to remember this
Commandment, it becomes the duty of the pastor to recall it frequently to their minds in
exhortation and instruction.
The importance of its observance for the faithful may be inferred from
the consideration that those who carefully comply with it are more easily induced to keep
all the other Commandments. For among the other works which are necessary on holydays, the
faithful are bound to assemble in the church to hear the Word of God. When they have thus
learned the divine justifications, they will be disposed to observe, with their whole
heart, the law of the Lord. Hence the sanctification and observance of the Sabbath is very
often commanded in Scripture, as may be seen in Exodus, Leviticus, Deuteronomy, and in the
prophecies of Isaias, Jeremias," and Ezechiel, all of which contain this precept on
the observance of the Sabbath.
Rulers and magistrates should be admonished and exhorted to lend the
sanction and support of their authority to the pastors of the Church, particularly in
upholding and extending the worship of God, and in commanding obedience to the injunctions
of the priests.
How The Third Differs From The Other Commandments
With regard to the exposition of this Commandment, the faithful are
carefully to be taught how it agrees with, and how it differs from the others, in order
that they may understand why we observe and keep holy not Saturday but Sunday.
The point of difference is evident. The other Commandments of the
Decalogue are precepts of the natural law, obligatory at all times and unalterable. Hence,
after the abrogation of the Law of Moses, all the Commandments contained in the two tables
are observed by Christians, not indeed because their observance is commanded by Moses, but
because they are in conformity with nature which dictates obedience to them.
This Commandment about the observance of the Sabbath, on the other
hand, considered as to the time appointed for its fulfilment, is not fixed and
unalterable, but susceptible of change, and belongs not to the moral, but the ceremonial
law. Neither is it a principle of the natural law; we are not instructed by nature to give
external worship to God on that day, rather than on any other. And in fact the Sabbath was
kept holy only from the time of the liberation of the people of Israel from the bondage of
Pharaoh. The observance of the Sabbath was to be abrogated at the same time as the other
Hebrew rites and ceremonies, that is, at the death of Christ. Having been, as it were,
images which foreshadowed the light and the truth, these ceremonies were to disappear at
the coming of that light and truth, which is Jesus Christ. Hence St. Paul, in his Epistle
to the Galatians, when reproving the observers of the Mosaic rites, says: You observe days
and months and times and years; I am afraid of you lest perhaps I have laboured in vain
amongst you. And he writes to the same effect to the Colossians.
So much regarding the difference (between this and the other
Commandments) .
How The Third Is Like The Other Commandments
This Commandment is like the others, not in so far as it is a precept
of the ceremonial law, but only as it is a natural and moral precept. The worship of God
and the practice of religion, which it comprises, have the natural law for their basis.
Nature prompts us to give some time to the worship of God. This is demonstrated by the
fact that we find among all nations public festivals consecrated to the solemnities of
religion and divine worship.
As nature requires some time to be given to necessary functions of the
body, to sleep, repose and the like, so she also requires that some time be devoted to the
mind, to refresh itself by the contemplation of God. Hence, since some time should be
devoted to the worship of the Deity and to the practice of religion, this (Commandment)
doubtless forms part of the moral law.
The Jewish Sabbath Changed To Sunday By The Apostles
The Apostles therefore resolved to consecrate the first day of the week
to the divine worship, and called it the Lord's day. St. John in the Apocalypse makes
mention of the Lord's day; and the Apostle commands collections to be made on the first
day of the week, that is, according to the interpretation of St. Chrysostom, on the Lord's
day. From all this we learn that even then the Lord's day was kept holy in the Church.
Four Parts Of This Commandment
In order that the faithful may know what they are to do and what to
avoid on the Lord's day, it will not be foreign to his purpose, if the pastor, dividing
the Commandment into its four natural parts, explain each word of it carefully.
First Part of this Commandment
In the first place, then, he should explain generally the meaning of
these words: Remember that thou keep holy the sabbath day.
"Remember"
The word remember is appropriately made use of at the beginning of the
Commandment to signify that the sanctification of that particular day belonged to the
ceremonial law. Of this it would seem to have been necessary to remind the people; for,
although the law of nature commands us to devote a certain portion of time to the external
worship to God, it fixes no particular day for the performance of this duty.
They are also to be taught, that from these words we may learn how we
should employ our time during the week; that we are to keep constantly in view the Lord's
day, on which we are, as it were, to render an account to God for our occupations and
conduct; and that therefore our works should be such as not to be unacceptable in the
sight of God, or, as it is written, be to us an occasion of grief, and a scruple of heart.
Finally, we are taught, and the instruction demands our serious
attention, that there will not be wanting occasions which may lead to a forgetfulness of
this Commandment, such as the evil example of others who neglect its observance, and an
inordinate love of amusements and sports, which frequently withdraw from the holy and
religious observance of the Lord's day.
Sabbath
We now come to the meaning of the word sabbath. Sabbath is a Hebrew
word which signifies cessation. To keep the Sabbath, therefore, means to cease from labor
and to rest. In this sense the seventh day was called the Sabbath, because God, having
finished the creation of the world, rested on that day from all the work which He had
done. Thus it is called by the Lord in Exodus.
Later on, not only the seventh day, but, in honour of that day, the
entire week was called by the same name; and in this meaning of the word, the Pharisee
says in St. Luke: I fast twice in a sabbath. So much will suffice with regard to the
signification of the word sabbath.
"Keep Holy"
In the Scriptures keeping holy the Sabbath means a cessation from
bodily labor and from business, as is clear from the following words of the Commandment:
Thou shalt do no work on it. But this is not all that it means; otherwise it would have
been sufficient to say in Deuteronomy, Observe the day of the sabbath; but it is added,
and sanctify it; and these additional words prove that the Sabbath is a day sacred to
religion, set apart for works of piety and devotion.
We sanctify the Sabbath fully and perfectly, therefore, when we offer
to God works of piety and religion. This is evidently the Sabbath, which Isaias calls
delightful; for festivals are, as it were, the delight of God and of pious men. And if to
this religious and holy observance of the Sabbath we add works of mercy, the rewards
promised us in the same chapter are numerous and most important.
The true and proper meaning, therefore, of this Commandment tends to
this, that we take special care to set apart some fixed time, when, disengaged from bodily
labor and worldly affairs, we may devote our whole being, soul and body, to the religious
veneration of God.
Second Part of this Commandment
The second part of the precept declares that the seventh day was
consecrated by God to His worship; for it is written: Six days shalt thou labour, and do
all thy works; but on the seventh day is the sabbath of the Lord thy God. From these words
we learn that the Sabbath is consecrated to the Lord, that we are required on that day to
render Him the duties of religion, and to know that the seventh day is a sign of the
Lord's rest.
"The Seventh Day Is The Sabbath Of The Lord Thy God"
This particular day was fixed for the worship of God, because it would
not have been well to leave to a rude people the choice of a time of worship, lest,
perhaps, they might have imitated the festivals of the Egyptians.
The last day of the week was, therefore, chosen for the worship of God,
and in this there is much that is symbolic. Hence in Exodus,' and in Ezechiel the Lord
calls it a sign: See that you keep my sabbath because it is a sign between me and you in
your generation, that you may know that I am the Lord who sanctify you.
It was a sign that man should dedicate and sanctify himself to God,
since even the very day is devoted to Him. For the holiness of the day consists in this,
that on it men are bound in a special manner to practice holiness and religion.
It was also a sign, and, as it were, a memorial of the stupendous work
of the creation. Furthermore, to the Jews it was a traditional sign, reminding them that
they had been delivered by the help of God from the galling yoke of Egyptian bondage. This
the Lord Himself declares in these words: Remember that thou also didst serve in Egypt,
and the Lord thy God brought thee out from thence with a strong hand and a stretched out
arm. Therefore hath he commanded thee that thou shouldst observe the sabbath day.
It is also a sign of a spiritual and celestial sabbath. The spiritual
sabbath consists in a holy and mystical rest, wherein the old man being buried with
Christ, is renewed to life and carefully applies himself to act in accordance with the
spirit of Christian piety. For those who were once darkness but are now light in the Lord,
should walk as children of the light, in all goodness and justice and truth, having no
fellowship with the unfruitful works of darkness.
The celestial sabbath, as St. Cyril observes on these words of the
Apostle, There remaineth therefore a day of rest for the people of God, is that life in
which, living with Christ, we shall enjoy all good, when sin shall be eradicated,
according to the words: No lion shall be there, nor shall any mischievous beast go up by
it, nor be found there; but a path shall be there, and it shall be called the holy way;
for in the vision of God the souls of the Saints obtain every good. The pastor therefore
should exhort and animate the faithful in the words: Let us hasten therefore to enter into
that rest.
Other Festivals Observed By The Jews
Besides the seventh day, the Jews observed other festivals and
holydays, instituted by the divine law to awaken the recollection of the principal favours
(conferred on them by the Almighty).
The Sabbath, Why Changed To Sunday
But the Church of God has thought it well to transfer the celebration
and observance of the Sabbath to Sunday.
For, as on that day light first shone on the world, so by the
Resurrection of our Redeemer on the same day, by whom was thrown open to us the gate to
eternal life, we were called out of darkness into light; and hence the Apostles would have
it called the Lord's day.
We also learn from the Sacred Scriptures that the first day of the week
was held sacred because on that day the work of creation commenced, and on that day the
Holy Ghost was given to the Apostles.
Other Festivals Observed By The Church
From the very infancy of the Church and in the following centuries
other days were also appointed by the Apostles and the holy Fathers, in order to
commemorate the benefits bestowed by God. Among these days to be kept sacred the most
solemn are those which were instituted to honour the mysteries of our redemption. In the
next place are the days which are dedicated to the most Blessed Virgin Mother, to the
Apostles, Martyrs and other Saints who reign with Christ. In the celebration of their
victories the divine power and goodness are praised, due honour is paid to their memories,
and the faithful are encouraged to imitate them.
"Six Days Shalt Thou Labour And Do All Thy Work"
And as the observance of the precept is very strongly assisted by these
words: Six days shalt thou labour, but on the seventh day is the sabbath of God, the
pastor should therefore carefully explain them to the people. For from these words it can
be gathered that the faithful are to be exhorted not to spend their lives in indolence and
sloth, but that each one, mindful of the words of the Apostle, should do his own business,
and work with his own hands, as he had commanded them.
These words also enjoin as a duty commanded by God that in six days we
do all our works, lest we defer to a festival what should have been done during the other
days of the week, thereby distracting the attention from the things of God.
Third Part of this Commandment
The third part of the Commandment comes next to be explained. It points
out, to a certain extent, the manner in which we are to keep holy the Sabbath day, and
explains particularly what we are forbidden to do on that day.
Works Forbidden
Thou shalt do no work on it, says the Lord, thou, nor thy son, nor thy
daughter, nor thy man-servant, nor thy maid-servant, nor thy beast, nor the stranger that
is within thy gates.
These words teach us, in the first place, to avoid whatever may
interfere with the worship of God. Hence it is not difficult to perceive that all servile
works are forbidden, not because they are improper or evil in themselves, but because they
withdraw the attention from the worship of God, which is the great end of the Commandment.
The faithful should be still more careful to avoid sin, which not only
withdraws the mind from the contemplation of divine things, but entirely alienates us from
the love of God.
Works Permitted
But whatever regards the celebration of divine worship, such as the
decoration of the altar or church on occasion of some festival, and the like, although
servile works, are not prohibited; and hence our Lord says: The priests in the temple
break the sabbath, and are without blame.
Neither are we to suppose that this Commandment forbids attention to
those things on a feast day, which, if neglected, will be lost; for this is expressly
permitted by the sacred canons.
There are many other things which our Lord in the Gospel declares
lawful on festivals and which may be seen by the pastor in St. Matthew and St. John.
Why Animals Are Not To Be Employed On The Sabbath
To omit nothing that may interfere with the sanctification of the
Sabbath, the Commandment mentions beasts of burden, because their use will prevent its due
observance. If beasts be employed on the Sabbath, human labor also becomes necessary to
direct them; for they do not labor alone, but assist the labours of man. Now it is not
lawful for man to work on that day. Hence it is not lawful for the animals to work which
man uses.
But the Commandment has also another purpose. For. if God commands the
exemption of cattle from labor on the Sabbath, still more imperative is the obligation to
avoid all acts of inhumanity towards servants, or others whose labor and industry we
employ.
Works Commanded Or Recommended
The pastor should also not omit carefully to teach what works and
actions Christians should perform on festival days. These are: to go to church, and there,
with heartfelt piety and devotion, to assist at the celebration of the Holy Sacrifice of
the Mass; and to approach frequently the Sacraments of the Church, instituted for our
salvation in order to obtain a remedy for the wounds of the soul.
Nothing can be more seasonable or salutary for Christians than frequent
recourse to confession; and to this the pastor will be enabled to exhort the faithful by
using the instructions and proofs which have been explained in their own place on the
Sacrament of Penance.
But not only should he urge his people to have recourse to that
Sacrament, he should also zealously exhort them again and again to approach frequently the
Holy Sacrament of the Eucharist.
The faithful should also listen with attention and reverence to
sermons. Nothing is more intolerable, nothing more unworthy than to despise the words of
Christ, or hear them with indifference.
Likewise the faithful should give themselves to frequent prayer and the
praises of God; and an object of their special attention should be to learn those things
which pertain to a Christian life, and to practice with care the duties of piety, such as
giving alms to the poor and needy, visiting the sick, and administering consolation to the
sorrowful and afflicted. Religion clean and undefiled before God and the Father is this,
says St. James, to visit the fatherless and widows in their tribulation.
From what has been said it is easy to perceive how this Commandment may
be violated.
Motives for the Observance of this Commandment
It is also a duty of the pastor to have ready at hand certain main
arguments by which he may especially persuade the people to observe this Commandment with
all zeal and the greatest exactitude.
Reasonableness Of This Duty
To the attainment of this end it will materially conduce, if the people
understand and clearly see how just and reasonable it is to devote certain days
exclusively to the worship of God in order to acknowledge, adore, and venerate our Lord
from whom we have received such innumerable and inestimable blessings.
Had He commanded us to offer Him every day the tribute of religious
worship, would it not be our duty, in return for His inestimable and infinite benefits
towards us, to endeavour to obey the command with promptitude and alacrity? But now that
the days consecrated to His worship are but few, there is no excuse for neglecting or
reluctantly performing this duty, which moreover obliges under grave sin.
The Observance Of This Commandment Brings Many Blessings
The pastor should next point out the excellence of this precept. Those
who are faithful in its observance are admitted, as it were, into the divine presence to
speak freely with God; for in prayer we contemplate the divine majesty, and commune with
Him; in hearing religious instruction, we hear the voice of God, which reaches us through
the agency of those who devoutly preach on divine things; and at the Holy Sacrifice of the
Mass, we adore Christ the Lord, present on our altars. Such are the blessings which they
preeminently enjoy who faithfully observe this Commandment.
Neglect Of This Commandment A Great Crime
But those who altogether neglect its fulfilment resist God and His
Church; they heed not God's command, and are enemies of Him and His holy laws, of which
the easiness of the command is itself a proof. We should, it is true, be prepared to
undergo the severest labor for the sake of God; but in this Commandment He imposes on us
no labor; He only commands us to rest and disengage ourselves from worldly cares on those
days which are to be kept holy. To refuse obedience to this Commandment is, therefore, a
proof of extreme boldness; and the punishments with which its infraction has been visited
by God, as we learn from the Book of Numbers,' should be a warning to us.
In order, therefore, to avoid offending God in this way, we should
frequently ponder this word: Remember, and should place before our minds the important
advantages and blessings which, as we have already seen, flow from the religious
observance of holydays, and also numerous other considerations of the same tendency, which
the good and zealous pastor should develop at considerable length to his people as
circumstances may require.
THE fourth COMMANDMENT : "Honour thy father and thy mother, that thou
mayest be long lived upon the land which the lord thy god will give thee."
Relative Importance Of The Preceding And The Following Commandments
The preceding Commandments are supreme both in dignity and in
importance; but those which follow rank next in order because of their necessity. For the
first three tend directly to God; while the object of the others is the charity we owe to
our neighbour, although even these are ultimately referred to God, since we love our
neighbour on account of God, our last end. Hence Christ our Lord has declared that the two
Commandments which inculcate the love of God and of our neighbour are like unto each
other.
Importance Of Instruction On The Fourth Commandment
The advantages arising from the present subject can scarcely be
expressed in words; for not only does it bring with it its own fruit, and that in the
richest abundance and of superior excellence, but it also affords a test of our obedience
to and observance of the first Commandment. He that loveth not his brother whom he seeth,
says St. John, how can he love God whom he seeth not? In like manner, if we do not honour
and reverence our parents whom we ought to love next to God and whom we continually see,
how can we honour or reverence God, the supreme and best of parents, whom we see not?
Hence we can easily perceive the similarity between these two Commandments.
The application of this Commandment is of very great extent. Besides
our natural parents, there are many others whose power, rank, usefulness, exalted
functions or office, entitle them to parental honour.
Furthermore.(this Commandment) lightens the labor of parents and
superiors; for their chief care is that those under them should live according to virtue
and the divine Law. Now the performance of this duty will be considerably facilitated, if
it be known by all that highest honour to parents is an obligation, sanctioned and
commanded by God.
The Two Tables Of The Law
To impress the mind with this truth it will be found useful to
distinguish the Commandments of the first, from those of the second table. This
distinction, therefore, the pastor should first explain.
Let him begin by showing that the divine precepts of the Decalogue were
written on two tables, one of which, in the opinion of the holy Fathers, contained the
three preceding, while the rest were given on the second table.
This order of the Commandments is especially appropriate, since the
very collocation points out to us their difference in nature. For whatever is commanded or
prohibited in Scripture by the divine law springs from one of two principles, the love of
God or of our neighbour: one or the other of these is the basis of every duty required of
us. The three preceding Commandments teach us the love which we owe to God; and the other
seven, the duties which we owe to our neighbour and to public society. The arrangement,
therefore, which assigns some of the Commandments to the first and others to the second
table is not without good reason.
In the first three Commandments, which have been explained, God, the
supreme good, is, as it were, the subject matter; in the others, it is the good of our
neighbour. The former require the highest love, the latter the love next to the highest.
The former have to do with our last end, the latter with those things that lead us to our
end.
Again, the love of God terminates in God Himself, for God is to be
loved above all things for His own sake; but the love of our neighbour originates in, and
is to be regulated by, the love of God. If we love our parents, obey our masters, respect
our superiors, our ruling principle in doing so should be that God is their Creator, and
wishes to give pre-eminence to those by whose cooperation He governs and protects other
men; and as He requires that we yield a dutiful respect to such persons, we should do so,
because He deems them worthy of this honour. If, then, we honour our parents, the tribute
is paid to God rather than to man. Accordingly we read in St. Matthew concerning duty to
superiors: He that receiveth you, receiveth me; and the Apostle in his Epistle to the
Ephesians, giving instruction to servants, says: Servants, be obedient to them that are
your lords according to the flesh, with fear and trembling, in the simplicity of your
heart, as to Christ: not serving to the eye, as it were pleasing men, but as the servants
of Christ.
Moreover, no honour, no piety, no devotion can be rendered to God
sufficiently worthy of Him, since love of Him admits of infinite increase. Hence our
charity should become every day more fervent towards Him, who commands us to love Him with
our whole heart, our whole soul, and with all our strength. The love of our neighbour, on
the contrary, has its limits, for the Lord commands us to love our neighbour as ourselves.
To outstep these limits by loving our neighbour as we love God would be
an enormous crime. If any man come to me, says the Lord and hate not his father and
mother, and wife and children, and brethren and sisters, yea, and his own life also; he
cannot be my disciple. In the same way, to one who would first attend the burial of his
father, and then follow Christ, it was said: Let the dead bury their dead; and the same
lesson is more clearly conveyed in St. Matthew: He that loveth father or mother more than
me, is not worthy of me.
Parents, no doubt, are to be highly loved and respected; but religion
requires that supreme honour and homage be given to Him alone, who is the Creator and
Father of all, and that all our love for our earthly parents be referred to our eternal
Father who is in heaven. Should, however, the injunctions of parents be at any time
opposed to the Commandments of God, children are, o{ course, to prefer the will of God to
the desires of their parents, always keeping in view the divine maxim: We ought to obey
God rather than men.
Explanation of the Fourth Commandment: "Honour"
After these preliminaries the pastor should explain the words of the
Commandment, beginning with honour. To honour is to think respectfully of anyone, and to
hold in the highest esteem all that relates to him. It includes love, respect, obedience
and reverence.
Very properly, then, is the word honour used here in preference to the
word fear or love, although parents are also to be much loved and feared. Respect and
reverence are not always the accompaniments of love; neither is love the inseparable
companion of fear; but honour, when proceeding from the heart, combines both fear and
love.
"Thy Father"
The pastor should next explain who they are, whom the Commandment
designates as fathers; for although the law refers primarily to our natural fathers, yet
the name belongs to others also, and these seem to be indicated in the Commandment, as we
can easily gather from numerous passages of Scripture. Besides our natural fathers, then,
there are others who in Scripture are called fathers, as was said above, and to each of
these proper honour is due.
In the first place, the prelates of the Church, her pastors and priests
are called fathers, as is evident from the Apostle, who, writing to the Corinthians, says:
I write not these things to confound you; but I admonish you as my dearest children. For
if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus
by the gospel I have begotten you. It is also written in Ecclesiasticus: Let us praise men
of renown, and our fathers in their generation.
Those who govern the State, to whom are entrusted power, magistracy, or
command, are also called fathers; thus Naaman was called father by his servants.
The name father is also applied to those to whose care, fidelity,
probity and wisdom others are committed, such as teachers, instructors masters and
guardians; and hence the sons of the Prophets called Elias and Eliseus their father.
Finally, aged men, advanced in years, we also call fathers.
Why Parents Should Be Honoured
In his instructions the pastor should chiefly emphasise the obligation
of honouring all who are entitled to be called fathers, especially our natural fathers, of
whom the divine Commandment particularly speaks. They are, so to say, images of the
immortal God. In them we behold a picture of our own origin; from them we have received
existence, them God made use of to infuse into us a soul and reason, by them we were led
to the Sacraments, instructed in our religion, schooled in right conduct and holiness, and
trained in civil and human knowledge.
"And Thy Mother"
The pastor should teach that the name mother is mentioned in this
Commandment, in order to remind us of her benefits and claims in our regard, of the care
and solicitude with which she bore us, and of the pain and labor with which she gave us
birth and brought us up.
Manner Of Honouring Parents
The honour which children are commanded to pay to their parents should
be the spontaneous offering of sincere and dutiful love. This is nothing more than their
due, since for love of us, they shrink from no labor, no exertion, no danger. Their
highest pleasure it is to fed that they are loved by their children, the dearest objects
of their affection. Joseph, when he enjoyed in Egypt the highest station and the most
ample power after the king himself, received with honour his father, who had come into
Egypt. Solomon rose to meet his mother as she approached; and having paid her respect,
placed her on a royal throne on his right hand.
We also owe to our parents other duties of respect, such as to
supplicate God in their behalf, that they may lead prosperous and happy lives, beloved and
esteemed by all who know them, and most pleasing in the sight of God and of the Saints in
heaven.
We also honour them by submission to their wishes and inclinations. My
son, says Solomon, hear the instruct-on of thy father, and forsake not the law of thy
mother; that grace may be added to thy head, and a chain of gold to thy neck. Of the same
kind are the exhortations of St. Paul. Children, he says, obey your parents in the Lord,
for this is just; and also, children, obey your parents in all things, for this is
well-pleasing to the Lord. (This doctrine) is confirmed by the example of the holiest men.
Isaac, when bound for sacrifice by his father, meekly and uncomplainingly obeyed; and the
Rechabites, not to depart from the counsel of their father, always abstained from wine.
We also honour our parents by the imitation of their good example; for,
to seek to resemble closely anyone is the highest mark of esteem towards him. We also
honour them when we not only ask, but follow their advice.
Again we honour our parents when we relieve their necessities,
supplying them with necessary food and clothing according to these words of Christ, who,
when reproving the impiety of the Pharisees, said: Why do you also transgress the
commandments of God because of your traditions? For God said: "Honour thy father and
thy mother," and "He that shall curse father or mother let him die the
death." But you say: "Whosoever shall say to his father or mother, The gift
whatsoever proceedeth from me, shall profit thee." And he shall not honour his father
or his mother; and you have made void the commandment of God for your tradition.
But if at all times it is our duty to honour our parents, this duty
becomes still more imperative when they are visited by severe illness. We should then see
to it that they do not neglect confession and the other Sacraments which every Christian
should receive at the approach of death. We should also see that pious and religious
persons visit them frequently to strengthen their weakness, assist them by their counsel,
and animate them to the hope of immortality, that having risen above the concerns of this
world, they may fix their thoughts entirely on God. Thus blessed with the sublime virtues
of faith, hope and charity, and fortified by the helps. of religion, they will not only
look at death without fear, since it is necessary, but will even welcome it, as it hastens
their entrance into eternity.
Finally, we honour our parents, even after their death, by attending
their funerals, procuring for them suitable obsequies and burial, having due suffrages and
anniversary Masses offered for them, and faithfully executing their last wills.
Manner Of Honouring Other Superiors
We are bound to honour not only our natural parents, but also others
who are called fathers, such as Bishops and priests, kings, princes and magistrates,
tutors, guardians and masters, teachers, aged persons and the like, all of whom are
entitled, some in a greater, some in a less degree, to share our love, our obedience, and
our assistance.
The Honour Due To Bishops And Priests
Of Bishops and other pastors it is written: Let the priests that rule
well be esteemed worthy of double honour especially they who labour in the word and
doctrine.
What wondrous proofs of love for the Apostle must the Galatians have
shown ! For he bears this splendid testimony of their benevolence: I bear you witness that
if it could be done, you would hove plucked out your own eyes, and would have given them
to me.
The priest is also entitled to receive whatever is necessary for his
support. Who, says the Apostle, serveth as a soldier at his own charges? Give honour to
the priests, it is written in Ecclesiasticus, and purify thyself with thy arms; give them
their portion, as it is commanded thee, of the first fruits and of purifications.
The Apostle also teaches that they are entitled to obedience: Obey your
prelates, and be subject to them; for they watch as being to render an account of your
souls. Nay, more. Christ the Lord commands obedience even to wicked pastors: Upon the
chair of Moses have sitten the scribes and Pharisees: all things, therefore, whatsoever
they shall say to you, observe and do; but according to their works do ye not, for they
say and do not.
The Honour Due To Civil Rulers
The same is to be said of civil rulers, governors, magistrates and
others to whose authority we are subject. The Apostle in his Epistle to the Romans,
explains at length the honour, respect and obedience that should be shown them, and he
also bids us to pray for them. St. Peter says: Be ye subject, therefore, to every human
creature for God's sake; whether it be to the king as excelling, or to governors as sent
by him.
For whatever honour we show them is given to God, since exalted human
dignity deserves respect because it is an image of the divine power, and in it we revere
the providence of God who has entrusted to men the care of public affairs and who uses
them as the instruments of His power.
If we sometimes have wicked and unworthy officials it is not their
faults that we revere, but the authority from God which they possess. Indeed, while it may
seem strange, we are not excused from highly honouring them even when they show themselves
hostile and implacable towards us. Thus David rendered great services to Saul even when
the latter was his bitter foe, and to this he alludes when he says: With them that hated
peace I was peaceable.
However, should their commands be wicked or unjust, they should not be
obeyed, since in such a case they rule not according to their rightful authority, but
according to injustice and perversity.
'That Thou Mayest be Long-lived," etc.
Having explained the above matters, the pastor should next consider the
reward promised to the observance of this Commandment and its appropriateness. That reward
is great, indeed, for it consists principally in length of days. They who always preserve
the grateful remembrance of a benefit deserve to be blessed with its prolonged enjoyment.
Children, therefore, who honour their parents, and gratefully acknowledge the blessing of
life received from them are deservedly rewarded with the protracted enjoyment of that life
to an advanced age.
Reward Promised For Observance Of This Commandment
The (nature of the) divine promise also demands distinct explanation.
It includes not only the eternal life of the blessed, but also the life which we lead on
earth, according to the interpretation of St. Paul: Piety is profitable to all things,
having promise of the life that now is, and of that which is to come
Many very holy men, it is true, such as Job, David, Paul, desired to
die, and a long life is burdensome to the afflicted and wretched: but the reward which is
here promised is, notwithstanding, neither inconsiderable, nor to be despised.
The additional words, which the Lord thy God will give thee, promise
not only length of days, but also repose, tranquillity, and security to live well; for in
Deuteronomy it is not only said, that thou mayest live a long time, but it is also added,
and that it may be well with thee, words afterwards quoted by the Apostle.
Why This Reward Is Not Always Conferred On Dutiful Children
These blessings, we say, are conferred on those whose piety God
rewards; otherwise the divine promises would not be fulfilled, since the more dutiful
child is sometimes the more short lived.
Now this happens sometimes because it is better for him to depart from
this world before he has strayed from the path of virtue and of duty; for he was taken
away lest wickedness should alter his understanding, or deceit beguile his soul. Or
because destruction and general upheaval are impending, he is called away that he may
escape the calamities of the times. The just man, says the Prophet, is taken away from
before the face of evil, lest his virtue and salvation be endangered when God avenges the
crimes of men. Or else, he is spared the bitter anguish of witnessing the calamities of
his friends and relations in such evil days. The premature death of the good, therefore,
gives special reason for fear.
Punishment For Violation Of This Commandment
But if God promises rewards and blessings to grateful children, He also
reserves the heaviest chastisements to punish those who are wanting in filial piety; for
it is written: He that curseth his father or mother shall die the death: He that
afflicteth his father and chaseth away his mother, is infamous and unhappy." He that
curseth his father and mother, his lamp shall be put out in the midst of darkness: The eye
that mocketh at his father, and that despiseth the labour of his mother in bearing him,
let the ravens of the brooks pick it out, and the young eagles eat it. There are on record
many instances of undutiful children, who were made the signal objects of the divine
vengeance. The disobedience of Absalom to his father David did not go unpunished. On
account of his sin he perished miserably, transfixed by three lances.
Of those who resist the priest it is written: He that will be proud,
and refuse to obey the commandment of the priest, who ministereth at that time to the Lord
thy God, by the decree of the judge, that man shall die.
Duties of Parents Towards their Children
As the law of God commands children to honour, obey, and respect their
parents so are there reciprocal duties which parents owe to their children. Parents are
obliged to bring up their children in the knowledge and practice of religion, and to give
them the best rules for the regulation of their lives; so that, instructed and trained in
religion, they may serve God holily and constantly. It was thus, as we read, that the
parents of Susanna acted.
The priest, therefore, should admonish parents to be to their children
guides in the virtues of justice, chastity, modesty and holiness.
Three Things To Be Avoided By Parents
He should also admonish them to guard particularly against three
things, in which they but too often transgress.
In the first place, they are not by words or actions to exercise too
much harshness towards their children. This is the instruction of St. Paul in his Epistle
to the Colossians: Fathers, he says, provoke not your children to anger, lest they be
discouraged. For there is danger that the spirit of the child may be broken, and he become
abject and fearful of everything. Hence (the pastor) should require parents to avoid too
much severity and to choose rather to correct their children than to revenge themselves
upon them.
Should a fault be committed which requires reproof and chastisement,
the parent should not, on the other hand, by undue indulgence, overlook its correction.
Children are often spoiled by too much lenity and indulgence on the part of their parents.
The pastor, therefore, should deter from such excessive mildness by the warning example of
Heli, the high-priest, who, on account of over-indulgence to his sons, was visited with
the heaviest chastisements.
Finally, to avoid what is most shameful in the instruction and
education of children, let them not propose to themselves aims that are unworthy. Many
there are whose sole concern is to leave their children wealth, riches and an ample and
splendid fortune; who encourage them not to piety and religion, or to honourable
employment, but to avarice, and an increase of wealth, and who, provided their children
are rich and wealthy, are regardless of their good name and eternal salvation. Can
anything more shameful be thought or expressed? Of such parents it is true to say, that
instead of bequeathing wealth to their children, they leave them rather their own
wickedness and crimes for an inheritance; and instead of conducting them to heaven, lead
them to the eternal torments of hell.
The priest, therefore, should impress on the minds of parents salutary
principles and should exhort them to imitate the virtuous example of Tobias, that having
properly trained up their children to the service of God and to holiness of life, they
may, in turn, experience at their hands abundant fruit of filial affection, respect and
obedience.
THE FIFTH COMMANDMENT : "Thou shalt not kill"
Importance Of Instruction On This Commandment
The great happiness proposed to the peacemakers, of being called the
children of God, should prove a powerful incentive to the pastor to explain to the
faithful with care and accuracy the obligations imposed by this Commandment. No means more
efficacious can be adopted to promote peace among mankind, than the proper explanation of
this Commandment and its holy and due observance by all. Then might we hope that men,
united in the strictest bonds of union, would live in perfect peace and concord.
The necessity of explaining this Commandment is proved from the
following. Immediately after the earth was overwhelmed in universal deluge, this was the
first prohibition made by God to man. I will require the blood of your lives, He said, at
the hand of every beast and at the hand of man. In the next place, among the precepts of
the Old Law expounded by our Lord, this Commandment was mentioned first by Him; concerning
which it is written in the Gospel of St. Matthew: It has been said thou shalt not kill,
etc.
The faithful, on their part, should hear with willing attention the
explanation of this Commandment, since its purpose is to protect the life of each one.
These words, Thou shalt not kill, emphatically forbid homicide; and they should be heard
by all with the same pleasure as if God, expressly naming each individual, were to
prohibit injury to be offered him under a threat of the divine anger and the heaviest
chastisements. As, then, the announcement of this Commandment must be heard with pleasure,
so also should the avoidance of the sin which it forbids give pleasure.
Two Parts Of This Commandment
In the explanation of this Commandment the Lord points out its twofold
obligation. The one is prohibitory and forbids us to kill; the other is mandatory and
commands us to cherish sentiments of charity, concord and friendship towards our enemies,
to have peace with all men, and finally, to endure with patience every inconvenience.
The Prohibitory Part of this Commandment
Exceptions: The Killing Of Animals
With regard to the prohibitory part, it should first be taught what
kinds of killing are not forbidden by this Commandment. It is not prohibited to kill
animals; for if God permits man to eat them, it is also lawful to kill them. When, says
St. Augustine, we hear the words, "Thou shalt not kill," we do not understand
this of the fruits of the earth, which are insensible, nor of irrational animals, which
form no part of human society.
Execution Of Criminals
Another kind of lawful slaying belongs to the civil authorities, to
whom is entrusted power of life and death, by the legal and judicious exercise of which
they punish the guilty and protect the innocent. The just use of this power, far from
involving the crime of murder, is an act of paramount obedience to this Commandment which
prohibits murder. The end of the Commandment- is the preservation and security of human
life. Now the punishments inflicted by the civil authority, which is the legitimate
avenger of crime, naturally tend to this end, since they give security to life by
repressing outrage and violence. Hence these words of David: In the morning I put to death
all the wicked of the land, that I might cut off all the workers of iniquity from the city
of the Lord.
Killing In A Just War
In like manner, the soldier is guiltless who, actuated not by motives
of ambition or cruelty, but by a pure desire of serving the interests of his country,
takes away the life of an enemy in a just war.
Furthermore, there are on record instances of carnage executed by the
special command of God. The sons of Levi, who put to death so many thousands in one day,
were guilty of no sin; when the slaughter had ceased, they were addressed by Moses in
these words: You have consecrated your hands this day to the Lord.
Killing By Accident
Again, death caused, not by intent or design, but by accident, is not
murder. He that killeth his neighbour ignorantly, says the book of Deuteronomy, and who is
proved to have had no hatred against him yesterday and the day before, but to have gone
with him to the wood to hew wood, and in cutting down the tree the axe slipt out of his
hand, and the iron slipping from the handle struck his friend and killed him, shall live.
Such accidental deaths, because inflicted without intent or design, involve no guilt
whatever, and this is confirmed by the words of St. Augustine: God forbid that what we do
for a good and lawful end shall be imputed to us, if, contrary to our intention, evil
thereby befall any one.
There are, however, two cases in which guilt attaches (to accidental
death). The first case is when death results from an unlawful act; when, for instance, a
person kicks or strikes a woman in a state of pregnancy, and abortion follows. The
consequence, it is true, may not have been intended, but this does not exculpate the
offender, because the act of striking a pregnant woman is in itself unlawful. The other
case is when death is caused by negligence, carelessness or want of due precaution.
Killing In Self-Defence
If a man kill another in self-defence, having used every means
consistent with his own safety to avoid the infliction of death, he evidently does not
violate this Commandment.
Negative Part Of This Commandment Forbids Murder And Suicide
The above are the cases in which life may be taken without violating
this Commandment; and with these exceptions all other killing is forbidden, whether we
consider the person who kills, the person killed, or the means used to kill.
As to the person who kills, the Commandment recognises no exception
whatever, be he rich or powerful, master or-parent. All, without exception or distinction,
are forbidden to kill.
With regard to the person killed, the law extends to all. There is no
individual, however humble or lowly his condition, whose life is not shielded by this law.
It also forbids suicide. No man possesses such power over his own life
as to be at liberty to put himself to death. Hence we find that the Commandment does not
say: Thou shalt not kill another, but simply: Thou shalt not kill.
Finally, if we consider the numerous means by which murder may be
committed, the law admits of no exception. Not only does it forbid to take away the life
of another by laying violent hands on him, by means of a sword, a stone, a stick, a
halter, or by administering poison; but also strictly prohibits the accomplishment of the
death of another by counsel, assistance, help or any other means whatever.
Sinful Anger Is Also Forbidden By The Fifth Commandment
The Jews, with singular dullness of apprehension, thought that to
abstain from taking life with their own hands was enough to satisfy the obligation imposed
by this Commandment. But the Christian, instructed in the interpretation of Christ, has
learned that the precept is spiritual, and that it commands us not only to keep our hands
unstained, but our hearts pure and undefiled; hence what the Jews regarded as quite
sufficient, is not sufficient at all. For the Gospel has taught that it is unlawful even
to be angry with anyone: But I say to you that whosoever is angry with his brother, shall
be in danger of the judgment. And whosoever shall say to his brother, "Raca,"
shall be in danger of the council. And whosoever shall say, "Thou fool," shall
be in danger of hell fire. From these words it clearly follows that he who is angry with
his brother is not free from sin, even though he conceals his resentment; that he who
gives indication of his wrath sins grievously; and that he who does not hesitate to treat
another with harshness, and to utter contumelious reproaches against him, sins still more
grievously.
This, however, is to be understood of cases in which no just cause of
anger exists. God and His laws permit us to be angry when we chastise the faults of those
who are subject to us. For the anger of a Christian should spring from the Holy Spirit and
not from carnal impulse, seeing that we should be temples of the Holy Ghost, in which
Jesus Christ may dwell.
Our Lord has left us many other lessons of instruction with regard to
the perfect observance of this law, such as Not to resist evil; but if one strike thee on
thy right cheek, turn to him also the other. And if a man will contend with thee in
judgment, and take away thy coat, let go thy cloak also unto him; and whosoever will force
thee one mile, go with him two.
Remedies Against The Violation Of This Commandment
From what has been said, it is easy to see how inclined man is to those
sins which are prohibited by this Commandment, and how many are guilty of murder, if not
in fact, at least in desire. As, then, the Sacred Scriptures prescribe remedies for so
dangerous a disease, the pastor should spare no pains in making them known to the
faithful.
Of these remedies the most efficacious is to form a just conception of
the wickedness of murder. The enormity of this sin is manifest from many and weighty
passages of Holy Scripture. So much does God abominate homicide that He declares in Holy
Writ that of the very beast of the field He will exact vengeance for the life of man,
commanding the beast that injures man to be put to death. And if (the Almighty) commanded
man to have a horror of blood,' He did so for no other reason than to impress on his mind
the obligation of entirely refraining, both in act and desire, from the enormity of
homicide.
The murderer is the worst enemy of his species, and consequently of
nature. To the utmost of his power he destroys the universal work of God by the
destruction of man, since God declares that He created all things for man's sake. Nay, as
it is forbidden in Genesis to take human life, because God created man to his own image
and likeness, he who makes away with God's image offers great injury to God, and almost
seems to lay violent hands on God Himself !
David, thinking of this with a mind divinely illumined, complained
bitterly of the bloodthirsty in these words: Their feet are swift to shed blood. He does
not simply say, they kill, but, they shed blood, words which serve to mark the enormity of
that execrable crime and to denote the barbarous cruelty of the murderer. With a view also
to describe in particular how the murderer is precipitated by the impulse of the devil
into the commission of such a crime, he says: Their feet are swift.
Positive Part of this commandment
Love Of Neighbour Inculcated
The mandatory part of this Commandment, as Christ our Lord enjoins,
requires that we have peace with all men. Interpreting the Commandment He says: If
therefore thou offer thy gift at the altar, and there thou remember 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, etc.
Charity To All Commanded
In explaining this admonition, the pastor should show that it
inculcates the duty of charity towards all without exception. In his instruction on the
precept he should exhort the faithful as much as possible to the practice of this virtue,
since it is especially included in this precept. For since hatred is clearly forbidden by
this Commandment, as whosoever ha
