CATECHISM

THE COUNCIL OF TKENT

PUBLISHED BY COMMAND

TRANSLATED INTO ENGLISH

BY THE

REV.

J.

DONOVAN,

PROFESSOR, &C. ROYAL COLLEGE, MAYNOOTH.

Coll. Christ.

BIBL.

THEOL.

TOilONT.

BALTIMORE:
PUBLISHED BY LUCAS BROTHERS,
NO.
170

MARKET STREET.

PRINTED BY

JAMES YOUNG,
BALTIMORE.

DECREE
OF THE COUNCIL OF TRENT.

THAT

the faithful

may approach

the Sacraments with greater

reverence and devotion, the Holy Synod commands all Bishops not to the capacity of the only to explain, in a manner accommodated the nature and use of the Sacraments, when they are to receivers,

be administered by themselves ; but also to see that every Pastor do the same, in the vernacular language, piously and prudently
should

be necessary and convenient. This exposition is to accord with a form to be prescribed by the Holy Synod for the adminis
it

tration of all the Sacraments, in a Catechism,

WHICH BISHOPS WILL

TAKE CARE TO HAVE FAITHFULLY TRANSLATED INTO THE VERNACULAR

LANGUAGE, AND EXPOUNDED TO THE PEOPLE BY ALL PASTORS.
*
Cone. Trid. Sess. 24. de Reform,
c.

n.

THE

TRANSLATOR

PREFACE.

THE ROMAN CATECHISM, of which an English translation is now sub mitted to the public, was composed by decree of the Council of Trent ; and the same venerable authority commands all Bishops tc
"

it be faithfully translated into the vernacular lan and expounded to the people by all pastors." guage, The Fathers of the Council had examined with patient industry,

take care that

and, in the exercise of their high prerogative, had denned, with un erring accuracy, the dogmas of faith which were then denied or dis
also, solicited and engaged their attention and accordingly, we find them employed in devising measures for the instruction of ignorance, the ameliora tion of discipline, and the reformation of morals.

puted

but the internal economy of the Church,

;

Amongst the means suggested to their deliberative wisdom for the attainment of these important ends, the Roman Catechism has been deemed not the least judicious or effective. The ardour and industry
of the
Reformers" were actively employed, not only in the publi cation of voluminous works, to guard against which required, per
" "

haps,
"

little

labour or

circumspection;" but, also, in

composition of

innumerable smaller works, which, veiling their errors under the semblance of piety, deceived with incredible facility the simple and the incautious." 2 To meet the mischievous activity of such men, and to rear the edifice of Christian knowledge on its only secure and
solid basis,

the instruction of its authorized teachers ; to afford the a fixed standard of Christian belief, and to the Pastor a pre scribed form of religious instruction ; to supply a pure and perennial fountain of living waters to refresh and invigorate at once the Pastor
faithful
I

Cone. Trid. Sess.

24.

de Reform, cap.

7.

pre

f.

page 15 5

PREFACE.
flock,

and the

the Fathers of Trent in

were amongst the important objects contemplated by the publication and translation of the
l

Roman

Catechism.

They, too, are amongst the objects, which were contemplated by those, who urged the present undertaking, and which influenced the Translator s acceptance of the task. Coincidence of circumstances
naturally suggests a concurrence of measures
;

and

it

requires

little

discernment to discover the coincidence that exists between the pre sent circumstances of this country and those which awakened and of the Fathers of Trent. alarmed the Ireland, indeed the
vigilance

Empire, has been inundated with pernicious

tracts,

teeming with

vituperative misrepresentations of the dogmas of the Catholic faith, and loaded with unmeasured invective against the principles of

Innumerable smaller works, veiling their errors Catholic morality. under the semblance of piety," have been scattered with unsparing
"

efforts are still made amongst the ignorant and incautious to promote the principles of the Reforma is avowed) (the object and we the religious convictions of the people tion," by unsettling

hand

"

:"

"

hope, that an antidote eminently calculated to neutralize the poison, which has

are

fortified

by the example of the Fathers of Trent

in the

been so industriously diffused, to abate prejudice, instruct ignorance, promote piety, and confirm belief, will be found in a work containing

a comprehensive summary of the dogmas of the Catholic faith, and a no less comprehensive epitome of the principles of Catholic morality To another, and, happily, an increasing class of the community, to those the present volume cannot fail to prove a useful acquisition
who, anxious only
for truth, desire to

know

the real principles of

Catholics, could they arrive at a knowledge of them through the me dium of a compendious and authoritative exposition. Whilst inquir} and interested mis struggles to burst the bonds in which prejudice

its

representation have long bound up its freedom, and would still oppres: energies, it would not become Catholics to look on with in
difference.

We
:

owe
:

it

to truth, to aid these

growing

efforts of

en

lightened reason the voice of charity bids us assist the exertions of honest inquiry we owe it to our ourselves to co-operate in removing the load of obloquy under which we still labour ; and, if it were pos
sible for us to

be insensible to these claims, there is yet an obligation from which nothing can exempt us it is due to religion to make hei known as she really is. To these important ends we cannot, per haps, contribute more effectually, than by placing within the reach
l

Pre

pages

13, 14.

PREFACE.
of
all,

Work explanatory

of Catholic doctrine, and universally ac

knowledged

authority in the Catholic

Church.

the Pastor, upon whom devolves the duty of public instruction, Catechismus ad Parochos" presents peculiar advantages. In its pages he will discover a rich treasure of theological knowledge, admi

To
"

the

The entire economy rably adapted to purposes of practical utility. of religion he will there find developed to his view the majesty of
God, the nature of the divine essence
their
fall

the attributes of the Deity,

transcendent operations the creation of man, his unhappy the promise of a Redeemer, the mysterious and merciful plan

of redemption
it is

the establishment of the Church, the marks by which be known and distinguished the awful sanction with which the Divine Law is fenced round, the rewards that await and animate
to

the good, the punishments that threaten and awe the wicked the nature, number and necessity of those supernatural aids instituted

support our weakness in the arduous con. delivered in thunder on Sinai, embracing the various duties of man, under all the relations of his being finally, the nature, necessity and conditions of that heavenly intercourse that

by the Divine goodness

flict for

to

salvation

the

Law

should subsist between the soul and

its Creator; the exposition of that admirable prayer composed by the Son of God all this, com as it does, the whole substance of doctrinal and practical prehending religion, and at once instructive to Pastor and people, the reader will

find in the

Catechismus ad Parochos," arranged in order, expound ed with perspicuity, and sustained by convincing argument. Besides a general index, one pointing out the adaptation of the
"

several parts of the Catechism to the Gospel of the Sunday will, it is hoped, facilitate the duty of public instruction, and render this Cate
chism,

what it was originally intended to be, the manual of Pastors. Such are the nature and object of the present work a brief sketch
:
"

On this subject the following ol>servations, from the pen of a Protestant Clergyman, are as candid as they are just The religion of the Roman Catholics ought always, in strictness, to he considered apart from its professors, whether kings, popes, or inferior bishops; and its tenets, and its forms, should be treated of separately. To the acknowledged creeds, catechisms, and other formularies of the Catholic Church, we should resort for a faithful description of what Roman Catholics do really hold, as doctrines essential to salvation and as such held by the faithful in all times, places, and countries. Though the Catholic forms in some points may vary in number and splendour, the Catholic doctrines cannot; though opinions may differ, and change with circumstances, articles of faith remain the same. Without a due and constant consideration of these facts, no Protestant can come to a right understanding respecting the essential faith and worship of the Roman Catholics. It has been owing to a want of this dis crimination, that so many absurd, and even wicked tenets, have been palmed upon our brethren of the Catholic Church: that which they deny, we have insisted they religiously hold; that which the best informed amongst them utterly abhor, we hava held up to the detestation of mankind, as the guide of their faith, and the rule of their actions. This is not fair: it is not The Religions of all \ations, by the doing to olhers as we would have others to do unto
1

us."

Rev. J. Nightingale, j. 12.

8
of

PREFACE.

its history must enhance its worth, and may, it is hoped, prove ac ceptable to the learned reader. It has already been observed, that the Roman Catechism owes its to the zeal and wisdom of the Fathers of Trent: the Decree origin of the Council for its commencement was passed in the twenty-fourth session and its composition was confided to individuals recommended,
;

no doubt, by their superior piety, talents and learning. That, du ring the Council, a Congregation had been appointed for the execu
tion of the

work,

is

matter of historic evidence;

but whether, be

fore the close of the Council, the

is

work had actually been commenced,

a point of interesting, but doubtful inquiry. 2 It is certain, how ever, that amongst those who, under the superintending care of the sainted Archbishop of Milan, were most actively employed in its com
position,

are to be numbered three learned Dominicans, Leonardo

Marini, subsequently raised to the Archiepiscopal throne of Lancia3 Francisco Foreiro, the learned translator of Isaias, 4 and -/L gino,
dius Foscarrari, Bishop of Modena, 5 names not unknown to history and to literature. 6 Whether to them exclusively belongs the comple

Catechism, or whether they share the honour and the merit with others, is a question which, about the middle of the last The century, enlisted the zeal and industry of contending writers.
tion of the

Letters and Orations of Pogianus, published by Lagomarsini, seem however, to leave the issue of the contest no longer doubtful. Of these letters one informs us, that three Bishops were appointed by

the Sovereign Pontiff to undertake the task

7
:

of the three Dominicans

;

already mentioned, two only had been raised to the episcopal dignity

and hence a fourth person, at their number and their labours.

least,

must have been associated to That four persons had been actually

appointed by the Pontiff appears from the letter of Gratianus to Cardinal Commendon: 8 and after much research, Lagomarsini has discovered that this fourth person was Muzio Calini, Archbishop of
Zara.
1

The

erudite and accurate Tiraboschi has arrived at the

3
4

2 Palavicino, lib. xxiv. c. 13. Pogianus, vol. 2. p. xviii. Epistolae et Orationes Julii Pogiani, editse a Lagomarsini, Romse, 1756, vol. 2. p. xx. Oltrochius de vita ac rebus gestis, S. Caroli Borromsei, lib. 1. c. 8. annot. 3. apud Pogianum,

vol. 2. p. xx.
5

Tabularium Ecclesias Romanes. Leipsic, 1743. Foreiro s translation and commentary on Isaias may be seen in the
"

"

Recueil des grands

vol. 3.

critiques." 7

Datum

est

negotium a Pontifice Maximo tribus

episcopif,"

&c. Pog. Ep. et Oral.

p. 449.

earn rein quatuor viros Pius delegit," &c. Pog. vol. 1. p. xvii. 9 Calini assisted at the Council, as Archbishop of Zara, and died Bishop of Terni, in 1570. It would appear from Tiraboschi lhat he belonged to no religious order. He is called liuomo di molte lettere e molta pieta." See MSS. notes found in the library of the Jesuit College in Fermo; also MSS. letters of Calini apud Pogian. vol. 2. p. xxii. Palav:cino Istoria del C. di Trento, 1. 15. c. 13
"ad
"

PREFACE.
same conclusion
of the
:

Roman

Catechism.

he expressly numbers Calini amongst the authors The MSS. notes, to which Largomarsini
l

refers in proof of this opinion, mention, itis true, the

:

names of Galesinus

and Pogianus with that of Calini Pogianus, it is universally acknow and the passage, ledged, had no share in the composition of the work
;

therefore,

must have reference

solely to its style.

With

this inter

orations delivered pretation, the mention of Calini does not conflict; the in elegance of Latinity by him in the Council of Trent prove, that

he was

little inferior to

Pogianus himself; and the

style, therefore,

might also have employed the labour of his pen. Other names are mentioned as possessing claims to the honour of having contributed to the composition of the Trent Catechism,

amongst which are those of Cardinal Seripandus, Archbishop of Sa lerno, and legate at the Council to Pius the Fourth, Michael Medina,

and Cardinal Antoniano, secretary

to Pius the Fifth; but Tiraboschi

omits to notice their pretensions; and

my

inquiries

have not been

rewarded with a single authority competent to impeach the justness of the omission. Their names, that of Medina excepted, he frequently introduces throughout his history; in no instance, however, does he
intimate that they had any share in the composition of the

Roman

Catechism

and

his silence, therefore,

lam

disposed to interpret as a

denial of their claim.

The work, when completed, 2 was presented to Pius the Fifth, and was handed over by his holiness for revisal to a Congregation, over 3 The which presided the profound and judicious Cardinal Sirlet. was finally retouched by Paulus Manutius; style, according to some, according to others, and the opinion is more probable, it owes this
1

Its uniformity, to the classic pen of Pogianus. observation is Lagomarsini s) and its strong resemblance to that (the of the other works of Pogianus, depose in favour of the superiority of his claim. 6 The work was put to press under the vigilant eye of

last

improvement

the laborious and elegant Manutius, 7 published by authority of Piu the Fifth, and by command of the Pontiff translated into the lan1

See Tiraboschi Storia della Letteratura Italiana, T.

1784. 1564.

vii.

part

1. p.

304, ?08. vid. Script. Oniin

Prffidir-. vol. 228. Romas, 2 It finished

was anno Catechismum habemus jam absolutum, &c. Letter of S. Charlos Borromeo to Cardinal Hosius, dated December 27th, 1564, Pog. 2. Ivii. 3 Ibid. To Cardinal Sirlet, Biblical literature owes the varies lectiones in the Antwerpian
Polyglot.
4

Ital.
*

Graveson Hist. Eccl. T. 7. p. 156. Ed. Venet. 1738. Apostolus Zeuo. Anotat. T. 11. p. 136. Ed. Venet. 1733. Lagomareini Not. in Gratian. Epist. ad Card. Commend. Romoe, 1750
Vol.
2. p.

in

jbl.

Eloz

xxxiv.

Pog. vol.

2. p.

xxxix

10

PREFACE.
Italy,

guages of

France, Germany, and Poland.

for this analysis of

To the

initiated no

a controversy which necessary apology the Translator could not, with propriety, pass over in silence, and on which so much of laborious research has been expended. To
is, I trust,

detail,

however, the numerous approvals that hailed the publication

of the work,

recommended

its

perusal,

and promoted

its

circulation,

would, perhaps, rather fatigue the patience, than interest the curio 2 sity of the reader. Enough, that its merits were then, as they are

now, recognised by the Universal Church; and the place given amongst the masters of spiritual life to the devout A Kempis, second to the books of the canonical Scripture," only," says Fontenelle,
"
"

has been unanimously awarded to the Catechism of the Council of Trent, as a compendium of Catholic theology. Thus, undertaken by decree of the Council of Trent, the result of the aggregate labours of the most distinguished of the Fathers who

composed that august assembly, revised by the severe judgment, and

polished by the classic taste of the first scholars of that classic age, the Catechism of the Council of Trent is stamped with the impress of superior worth, and challenges the respect and veneration of

every reader.
In estimating so highly the merits of the original, it has not, however, escaped the Translator s notice, that a work purely theological and
didactic,

treated in a severe, scholastic form, and, therefore, not

recommended by the more ambitious ornaments of style, must prove

uninviting to those
ed.

who

seek to be amused, rather than to be instruct

judicious reader will not look for such recommendation the character of the work precludes the idea : perspicuity, and an

The

elaborate accuracy, are the leading features of the original; and the Translator is, at least, entitled to the praise of not having aspired to higher excellencies. To express the entire meaning of the author,

attending rather to the sense, than to the r umber of his words, is the rule by which the Roman Orator was guided in his translation of the celebrated orations of the two rival orators of Greece. 3 From
this
1

general rule, however just, and favourable to elegance, the Trans-

It was printed by Manutius before the end of July. 1566, but not published until the Se,ptember following, when a folio and quarto edition appeared at the same time, accompanied with an Italian translation, from the pen of P. Alessio Figgliucci, O. P. Sabutin. in vita Pii, V.

Pog. vol.

2. xl.

Greg, venna,

Bourdeaux, 1583; of Tours, 1583 of Rheims, 1583; of Tolouse, 1590; of Avignon, 1594 Aquiieia, 1586, &c. &c.
;

of

De

opt. gen. oral. n. 14.

PREFACE.

11

lator has felt it a conscientious duty not unfrequently to depart, in the translation of a work, the phraseology of which is in so many instances, consecrated by ecclesiastical usage. Whilst, therefore, he has endeavoured to preserve the spirit, he has been unwilling to lose sight of the letter; studious to avoid a servile exactness, he has not felt himself at anxious liberty to indulge the freedom of
to transfuse into the

anxious to render

it

paraphrase copy the spirit of the original, he has been no less an express image of that original. The reader,
:

fidelity, he trusts, may defy reproof; and on it he rests his only claim to commendation. By placing the work, in its present form, before the public, the Translator trusts he shall have rendered some service to the cause
:

perhaps, will blame his severity

his

of religion should this pleasing anticipation be realized, he will deem the moments of leisure devoted to it well spent, and the reward more
:

than commensurate to his humble labours.

MAYNOOTH COLLEGE.
Juna 10th, 1829.

PEEFACE
TO THE CATECHISM
OF

THE COUNCIL OF TRENT.

INTENTION OF THE COUNCIL

WORK-

-OBJECT AND
AND

AUTHORITY OF THE

ITS USE

DIVISION.

SUCH
oire

lellectual

the nature of the human mind, so limited are its inpowers, that, although by means of diligent and labori- man so inquiry it has been enabled of itself to investigate and disis

rea

cover

many

divine truths

could never

know

or

eternal salvation, the

tion to the

yet guided solely by its own lights it comprehend most of those things by which principal end of man s creation and forma
;
"

sible things of

image and likeness of God, is attained. God, from the creation of the world,
"

The

invi-

r ecessit y

of reve
lation

are,"

as the

Apostle teaches,
that are

clearly seen, being understood

by
1

the things

made

his eternal

power

also

and

divinity."

But

"

the

mystery which had been hidden from ages and

far
"

generations"

so

"

understanding, that were it not manifested to his saints to whom God," by the gift of faith, would make known the riches of the glory of this mystery,
s
is Christ," 2 it

transcends the reach of

man

amongst the Gentiles, which

to

had never been given

human
But, as

research to aspire to such

"

wisdom

duous labour and

3 the necessity of the assi- And of au of a legitimate teacher, at all ministry times, towards the attainment of eternal salvation is manifest, for

faith

cometh by
faithful

hearing,"

it

is

written,

"how

shall they hear without

a preacher?
4

And

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
sent?"
"

how

shall they preach unless

they be

ami

in divers
i.

manners spoke,
2 Coloss.
i.

in times past, to the Fathers

3

by the
14>

Rom.

20.

26, 27.

Ro m

x 17
.

Rom

ir,

13

14
l

PREFACE.
Prophets

and pointed out, in a manner suited to the times and circumstances, a sure and direct path to the happiness of heaven.
;"

to be the But, as he had foretold that he would give a teacher, 3 of the Gentiles and salvation to the ends of the earth light
"

;"

he hath spoken to us by his Son," 3 whom also from the excellent glory," 4 he has by a voice from heaven, commanded all to hear and to obey and the Son hath given
"

in these days

"

"

some apostles, and some prophets, and others evangelists, and others pastors and teachers," 5 to announce the word of life; that

we

trine,

be not carried about like children with every wind of doc but Irolding fast to the firm foundation of the faith, may
"

be built together into a habitation of The

pasto

Church

be heard.

God in the Holy Ghost." That none may receive the word of God from the ministers of the Church as the word of man, but as the word of Christ, w |ia j j^ really is the same Saviour has ordained that their mi
$

Avith such authority that he says to nistry should be invested he that hears you, hears me ; and he that despises you, them ;
"

despises
to

me

7
;"

a declaration which he would not be understood

make

to those
all

only to

whom

his

words were addressed, but

"

likewise to

who, by legitimate succession, should discharge all days, the ministry of the word, promising to be with them even to the consummation of the world." 8

Peculiar

cf pastoral
instruction

As this preaching of the divine word should never be interrup te d in the Church of God, so in these our days it becomes ne cessary to labour with more than ordinary zeal and piety to
nurture and strengthen the faithful with sound and wholesome false prophets have gone doctrine, as with the food of life : for
"

days.

forth into the

world"

"

with various and strange

faithful
;

doctrines"

10

to

corrupt the
"

minds of the
not,

of

whom

the

Lord hath

said

Activity
"

Reform-

and they ran I spoke not to them, yet they In this unholy work, to such extremes has their prophesied."" impiety, practised in all the arts of Satan, been carried, that it
I sent

them

would seem almost impossible to confine it within 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 should never prevail against

"

it,

we

should

with most alarming apprehension lest, beset on every side by such a host of enemies, assailed by so many and such
be
filled

formidable engines, the Church of fall beneath their combined efforts.

i

God

should, in these days,

To
i.

omit those
4
*

illustrious
i.

Heb. i. 1. Eph. iv. 11. 1 John iv. 1.

2
6
10

Is. xlix. 6.

Heb.

2.

2 Pet.

17.

Eph.

ii.

22.

7
"

Luke

x. 16.

Matt
2

xxviii. 20.

Heb.

xiii. 9.

Jerem.

xxiii. 21.

Matt. xvi. 18.

PREFACE.
states

15

tholic

which heretofore professed, in piety and holiness, the Ca faith transmitted to them by their ancestors, but are no *
truth,

gone astray, wandering from the paths of

no region however remote, no place however no corner securely guarded, of the Christian republic, into which this pestilence has not
:

claring that their best claims of piety are founded abandonment of the faith of their fathers there is

and openly de on a total

sought secretly to insinuate itself. Those, themselves to corrupt the minds of the

who proposed
aware

to

faithful,

that they

all, and thus pour into their ears their poisoned doctrines, by adopting a dif ferent plan, disseminated error and impiety more easily and ex Besides those voluminous works, tensively. by which they sought the subversion of the Catholic faith to guard against which, however, containing, as they did, open heresy, required,
;

could not hold immediate personal intercourse with

perhaps,

little

labour or circumspection

they also composed in

numerable smaller books, which, veiling their errors under the semblance of piety, deceived with incredible facility the simple and the incautious.

The Fathers, therefore, of the general Council of Trent, anx- Object and ious to apply some healing remedy to an evil of such magnitude, ontm^ were not satisfied with having decided the more important points work of Catholic doctrine against the heresies of our times, but deem ed it further necessary to deliver some fixed form of instructing the faithful in the truths of religion from the very rudiments of Christian knowledge ; a form to be followed by those to whom are lawfully intrusted the duties of pastor and teacher. In
works
of this sort many, it is true, have already employed their pens, and earned the reputation of great piety and The learning. Fathers, however, deemed it of the first importance that a work should appear, sanctioned by the authority of the Holy

the duty of impart ing instruction devolves, may draw with security precepts for the edification of the faithful that as there is "one Lord, one iaith there may also be one standard and prescribed form of propound ing the dogmas of faith, and instructing Christians in all the du ties of piety.
;
"

from which pastors and

Synod,

all

others on

whom

As, therefore, the design of the work embraces a variety of IH Holy Synod cannot be supposed to have intended to niattet comprise, in one volume, all the dogmas of Christianity, with that minuteness of detail to be found in the works of
matter, the
"

those

who

pro-

Eph.

iv. 5.

16

PREFACE.
fess to treat of all the institutions

and doctrines of

religion.

Such

a task would be one of almost endless labour, and manifestly illsuited to attain the proposed end. But, having undertaken to

and such as ha^e care of souls in those things that belong peculiarly to the pastoral office and are accommodated to the capacity of the faithful the Holy Synod intended that such
instruct pastors
;

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 theological dis

putation.
Principal

Such being
&
r(^ er

the nature and object of the present

work,

its

observed
tor in

requires that, before

we

proceed

to

develope those things

by the Pas- severally com"

municating

which comprise a summary of this doctrine, we preJ mise a few observations explanatory of the considerations which should form the primary object of the pastor s attention, and

which he should keep continually before his eyes, in order to to what end, as it were, all his views and labours and stu dies are to be directed, and how this end, which he proposes to

know

himself,
First.

may

be facilitated and attained.

tian
is

always to recollect that in this consists all Chris this knowledge, or rather, to use the words of the Apostle, eternal life, to know thee, the only true God, and Jesus Christ
first is
"

The

whom

thou hast

sent."

teacher in the

Church

will, there
"

to fore, use his best endeavours that the faithful desire earnestly know Jesus Christ and him crucified," 2 that they be firmly con

vinced, and with the most heart-felt piety and devotion believe,
that
"

there

is

they can be
Second.

saved,"

no other name under heaven given to men whereby 3 for he is the propitiation for our sins." 4
this

But

as

"

by

we know

that

we have known him,

his commandments," 5 the next consideration,

if we keep and one intimately

connected with the preceding, is to press also upon their atten tion that their lives are not to be wasted in ease and indolence,
but that
"

we

are to

walk even

as Christ
"

"

walked,"

and

pursue,"

with unremitting earnestness, justice, godliness, faith, charity, 7 mildness he gave himself for us, that he might for, patience, redeem us from all iniquity, and might cleanse to himself a people
"

;"

acceptable, a pursuer of good

works."

These things

the Apostle

Third.

commands speak and to exhort. But as our Lord and Saviour has not only declared, but has the Law and the Prophets also proved by his own example, that
pastors to
"

John xvii. 1 John ii.

3. 3.

2 i
6

Cor.

ii. ii.

2. 6.

*
^

Acts
I

iv. 12. vi. 11.

hr.
ii.

ii.

2.

John

Tim.

8 Tit.

14.

PREFACE.
depend on love," and as, according to the Apostle, charity is the end of the commandments, and the fulfilment of the law,* it is unquestionably a paramount duty of the pastor, to use the
1

17

utmost assiduity

to excite the faithful

to

a love of the infinite

goodness of
ardour, they

God

towards us

that

burning with a sort of divine

be powerfully attracted to the supreme and all which is true and solid happiness, as is fully experienced by him who can say with the Prophet ; What have I in heaven but thee ? and besides thee what do I desire upon earth ?3 This, assuredly, is that more excellent

may

perfect good, to adhere to

"

way4 pointed out by

trines

the Apostle,

when he

refers all his

doc

and
is

whatever
of

instructions to charity proposed by the pastor,

which never faileth;"* for whether it be the exercise

faith, of hope, or of some moral virtue ; the love of God should be so strongly insisted upon by him, as to show clearly that all the works of perfect Christian virtue can have no other origin, no other end than divine love 6

imparting instruction of any sort, the manner of it is of considerable importance, so in conveying instruction to the people, it should be deemed of the

But

as in

Fourth,

communicating

moment.

greatest

Age, capacity, manners and condition demand atten

tion, that he,

who instructs, may become

be able to gain all to Christ, ter and steward," and, like a

all things to all men, and and prove himself a faithful minis good and faithful servant, be found

9 worthy to be placed by his Lord over many Nor let things. him imagine that those committed to his care are all of equal capacity or like dispositions, so as to enable him to apply the same course of instruction, to lead all to knowledge and piety; for some are, as it were new-born others grown infants," up in Christ, and others in some sort, of full maturity. Hence the

necessity of considering
ulk,

who

who

for

more

affording give spiritual increase, until we 11 meet in the unity of faith, and of the knowledge of the Son God into a perfect man, into the measure of the age of the fulness of Christ." This the example of the Apostle points out to the observance of he is a debtor to the Greek all, for, and the Barbarian, to the wise and 13 to the unwise thus giving all who are called to this to understand that in announministry,

solid food,

nutriment of doctrine as

they are that have occasion for and of to each such

"

may

:"

18
cing the mysteries
of

PREFACE.
and inculcating the precepts of be accommodated to the capacity morality, the instruction that, whilst the minds of the of the hearers and
faith,
is to

intelligence
filled

strong are
to perish to
Fifth

with spiritual food, the

"

little

ones be not suffered

is

with hunger,
it

asking

for bread,

whilst there

none

break

to

them."

Nor should

be relaxed, because

our zeal in communicating Christian knowledge it is sometimes to be exercised in expounding

com matters apparently humble and unimportant, and, therefore, minds accustomed to repose in the to paratively uninteresting If the sublime truths of religion. contemplation of the more the eternal Father descended upon the earth in the wisdom of the maxims of a heavenly life, meanness of our flesh, to teach
"s

who
come

is

there

whom

the love of Christ does not compel

;

to

be

little

in the midst of his brethren

to

and, as a nurse fostering

her children, so anxiously

wish

for the salvation of his

neigh

he desires to deliver bour, that as the Apostle testifies of himself, not only the Gospel of Jesus Christ to them, but even his own
life for

them. 3
all

Where
d C

the

f Christi anity are

the doctrines of Christianity, in which the faithful are includes to be instructed are derived from the word of God, which and tradition. To the study of these, therefore, the Scripture devote his days and his nights, always keeping in pastor should mind the admonition of St. Paul to Timothy, which all who

But

>

have the care of souls should consider as addressed to themselves ; and to doctrine, 4 for all "Attend to reading, to exhortation,
Scripture divinely inspired,
fect, furnished to
Division of the work.
is

to profitable to teach, to reprove,

correct, to instruct in justice, that the

man
5

of

God may

be per

every good
it

work."

But
[

as the truths revealed as to render

^ var OUS)

by Almighty God, are so many and no easy task to comprehend them, or,

so distinct a recollection ot having comprehended them, to retain them as to be able to explain them with ease and promptitude have when occasion require our predecessors in the faith

may

First part.

The Apostle s to these four heads very wisely reduced them and the ten Commandments Creed The Sacraments The contains all that is to be held accord Lord s Prayer. The Creed the Christian faith, whether it regard the ing to the discipline of
or the redemption of
1

of the world; knowledge of God, the creation and government the rewards of the good and the puman,
Heb.
v. 14.

Lamen. iv. 4. 4 1 Tim. iv.

2 Cor. v.
5

14.
iii.
.

Thess.

ii.

7, 8.

13.

2 Tim.

6,

17

PREFACE.
nishments of the wicked.

]y

The

doctrine of the seven Sacraments Second

it

comprehends

the signs, and, as

were, the instruments of grace.

"

The Decalogue, whatever has

1

reference to the law,

the end Third Part

whereof is charity." Finally, the Lord s Prayer contains what- Fourth ever can be the object of the Christian s desires, or hopes, or The exposition, therefore, of these, as it were, com prayers.
mon-places of sacred Scripture, includes almost every thing to
be

known by a Christian. We, therefore, deem it proper

to acquaint pastors that,

when- ^PP

Ca Q f j he

ordinary discharge duty, to expound any passage of the Gospel, or any other part pe l of the of Scripture, they will find its substance under some one of fcmndaythe
four heads already enumerated, to

ever they have occasion, in

the

of their Catechism

which they
is to

will

recur,

as the source
if
"

from which their exposition

be drawn.

Thus,

the Gospel of the first Sunday of Advent is to be explained, There shall be signs in the sun and in the moon, &c. 2 what
its

ever regards
creed,
"

explanation

is

contained under the article of the

dead,"

He

shall

come

to

judge the living and the

and by

imbodying the substance of

tor will at
pel.

that article in his exposition, the pas

once instruct his people in the creed and in the Gos Whenever, therefore, he has to communicate instruction

and expound the Scriptures, he will observe the same rule of re ferring all to these four principal heads, which, as we have alrea

dy observed, comprise
Scripture.

the

whole force and doctrine of Holy

V y ]^. wh e

He

will,

suited to

however, observe that order which he deems best persons, times and circumstances. Walking in the

the explathe cre ed.

footsteps of the Fathers,

who

to initiate

men

in Christ the

Lord

and instruct them

faith,

in his discipline begin

it

with the doctrine of

first

we have deemed
the

useful to explain

in order

what ap

pertains to faith.

As

word
it

faith

has a variety of meanings in the Sacred

Jj!J^
here,

not be unnecessary to observe that here we speak of that faith by which we yield our entire assent to what ever has been revealed God. That faith thus un
Scriptures,

may

by Almighty

derstood

necessary to salvation no man can reasonably doubt ; Without particularly as the Sacred Scriptures declare that
is
"

faith
to

it is

impossible

to please

3 God."

For

as the

end proposed

man as his ultimate happiness is far above the reach of the human understanding, it was, therefore, necessary that it should be made known to him by Almighty God. This know1

Tim.

i.

5.

22 Luke xxi.

25.

Heb.

xi. 6.

20

PREFACE.
than faith, by which we yield our unhesita ledge is nothing else the authority of our Holy Mother the ting assent to whatever

Church teaches us
itself, is

to

have been revealed by Almighty

the faithful cannot doubt those things of which God,

the author.

God who is

for

truth

Hence we see the great difference that exist* which we give to God, and the credence which between this faith we yield to profaiie historians. But faith, though comprehen
sive,

and differing
words,"

in degree

and dignity, [for

little faith,
and"

we

read in Scripdoubt"

ture these

thou of
2

why

didst thou

and
"

"great

is

thy

faith,"

Increase our
"

3
faith,"

also

Faith which worketh by Faith without works is dead" and in kind, and the full force of its is yet the same charity;*"]
4

definition applies equally to all its degrees.

Its fruit

and advan

The Creed why C m ceived a

"

of explaining the articles tages to us, and most important points of Chris the Creed. then, leaders and tian faith are those which the holy Apostles, the great have diviteachers of the faith, men inspired by the Holy Ghost, for as they had reded into the twelve articles of the Creed

we shall The first,

point out

when

d b

\h?ApL

int the Wh le Lord the Gospel to every as his ambassadors, and preach world," 6 to compose a form of Christian creature, they thought proper 7 and and think the same thing that all faith, speak

command from
"

the

to go forth

"

"

may

;"

that amongst those

of faith,

called to the unity they should have no schisms should exist ; but that they should be per

whom

fect in the

same mind, and

faith
"

in the

same

spirit.

This profession

of Christian
tles called a

symbol,"

and hope, drawn up by themselves, the Apos the either because it was an aggregate of
all
;

combined sentiments of

or because,

by

it,

as

by a common
"

distinguish false bre sign and watch-word, they might easily who unawares brought in," thren, deserters from the faith, an of God," 9 from those who had pledged adultered the word
"

of Christ. oath of fidelity to serve under the banner

i

Matt. T IV 31. Gal. v. 6

e

Matt. xv. 28.

v. 18, 19, 20.
ii.4.

Luke

xvii. 5.

James
?

ii. 1.

17.

62 Cor.
Gal.

Mark
9

xvi. 15
11.

1 Cor.

10.

2 Cor.

17.

THE

CATECHISM
OF

THE COUNCIL OF TRENT

PART
I.

ON THE TWELVE ARTICLES OF THE CREED.

ARTICLE
"

I.

BELIEVE IN GOD, THE FATHER ALMIGHTY, MAKER OF HEAVEN

AND

EARTH."

the many truths which Christianity proposes to our and of which separately, or collectively, an assured and firm faith is necessary, the first and one essential to be believed by all, is that which God himself has taught us as the foundation of truth, and which is a summary of the unity of the divine essence, of the distinction of three persons, and of the actions which are peculiarly attributed to each. The pastor will inform the people that the Apostles Creed briefly comprehends the doc trine of this mystery. For, as has been observed by our prede cessors in the faith, who in treating this subject, have given proofs at once of piety and accuracy, the Creed seems to be divided into three principal parts, one describing the first Person of the di vine nature, and the stupendous work of the creation another, the second Person, and the mystery of man s redemption a third, comprising in several most appropirate sentences, the doc trine of the third Person, the head and source of our sanctification.
belief,

AMONGST

Division ot the Creed

-

These sentences are called articles, by a sort of comparison fre for as the members of the body quently used by our forefathers are divided by joints (articulis) so in this profession of faith, whatever is to be believed distinctly and separately from any
;

is appositely called an article. BELIEVE IN GOD."] The meaning of these words is this 1 believe with certainty, and without a shadow of doubt profess my belief in God the Father, the first person of the Trinity, who 21

thing else,
"

Import of h e word*
j;
"

The Catechism of

the Council of Trent.

by his omnipotence created from nothing, preserves and governs the heavens and the earth, and all things which they encompass : 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 tend and most perfect good. Let it suf towards him, as the
supreme
but as first article under almost every word, the pas great mysteries lie concealed tor must now give them a more minute consideration, in order that, as far as God has permitted, the faithful may approach, with fear and trembling, the contemplation of the glory of the
fice

thus briefly to state the substance of this

divine Majesty.

The word
"

"

believe,"
"

therefore, does

not here
as

mean

"

to

Certainty
>f

Faith.

Excludes
curiosity.

Nor is the know vinced of any thing, is said "to believe." considered less certain, because ledge derived through faith to be its objects are not clearly comprehended ; for the divine light in which we see them, although it does not render them evident, as leaves no doubt on the yet sheds around them such a lustre mind regarding them. For God, who commanded the light to 2 that the shine out of darkness, hath shone in our hearts," 3 be not hidden to us, as to those that perish." Gospel From what has been said, it follows that he who is gifted with this heavenly knowledge of faith, is free from an inquisitive cu God commands us to believe, he does not pro riosity ; for when to us to search into his divine judgments, or inquire into
:
"
"

the Sacred to be of opinion," but, to imagine," think," teach, it expresses the deepest conviction of the mind, Scriptures by which we give a firm and unhesitating assent to God reveal As far, therefore, as regards the use ing his mysterious truths. of the word here ; he, who firmly and without hesitation is con

pose

and their causes, but demands an immutable faith, the efficacy of which, the mind reposes in the knowledge of by And indeed, if, whilst we have the testimony of eternal truth. 4 the Apostle, that" God is true and every man a liar;" it would and presumption to disbelieve the asseveration argue arrogance and sensible man affirming any thing as true, and urge of a
their reasons

grave to support his asseveration by reasons and authorities ; what in those, who hear the words temerity and folly does it not argue of God himself, to demand reasons for the heavenly and saving Faith, therefore, excludes not only doctrines which he reveals ?

him

all

doubt, but even the desire of subjecting

its

truths to

demon
"

stration.

Open pro
fession of.

I be also teach, that he who says, the inward assent of the mind, which lieve," besides declaring with alacrity is an internal act of faith, should also openly and he inwardly and in his heart believes profess and proclaim what the same spirit that spoke for the faithful should be animated

But the pastor should

by I believe, and there he said by the lips of the prophet, when fore did I speak," 5 and should follow the example of the Apos
"

tles

who

of the earth replied to the princes

"

We
4

cannot but
iii.

Rom.

iv.

1821.

2 Cor.

iv. 6.
5

Ibid. v. 3.

Rom.

4.

Ps. cxv. 1.

On

the first article of the Creed.

1

This spirit speak the things which we have seen and heard." should be excited within us by these admirable words of St. Paul: am not ashamed of the Gospel, for it is the power of God unto 2 sentiments which derive salvation, to every one that believeth additional force from these words of the same Apostle With the heart we believe unto justice but with the mouth confession 3 is made unto salvation."
"I
;"
"

these words we may learn, how exalted dignity and excellence of Christian philosophy, and what a debt of gratitude we owe to the divine goodness we to whom it is given at once to soar on the wings of faith to the knowledge of a being surpassing in excellence and in whom all our desires should be concentrated. For in this, Christian philo sophy and human wisdom differ much that guided solely by the light of nature, and having made gradual advances by reasoning on sensible objects and effects, human wisdom, after long and laborious investigation, at length reaches with difficulty the con templation of the invisible things of God, discovers and under stands the first cause and author of all things whilst on the con trary Christian philosophy so enlightens and enlarges the human mind, that at once and without difficulty it pierces the heavens, and illumined with the splendours of the divinity contemplates first the eternal source of light, and in its radiance all created things so that with the Apostle we experience with the most and believing rejoice with joy unspeaka exquisite pleasure, 4 that we have been called out of darkness into his admi ble," rable light." 5 Justly, therefore, do the faithful profess first to
"Lv

GOD"]

From

"

stm
u>

are

the

superb?

human
wisdom-

"

"

believe in
declare

God

whose majesty, with

6

the prophet Jeremiah,

"

we

"incomprehensible,"

for, as the

in light inaccessible,

which no man

He dwells Apostle says, 7 hath seen or can see and

:"

No man shall see my face speaking to Moses, he himself said and live." 8 The mind, to be capable of rising to the contem plation of the Deity, whom nothing approaches in sublimity, must be entirely disengaged from the senses and this the natural con dition of man in the present life renders impossible. left not himself without God," however, testimony doing good from heaven giving rains and fruitful seasons, filling our hearts with food and gladness." 9 Hence it is that philosophers conceived no mean idea of the Divinity ascribed to him nothing corporeal, nothing gross, nothing compound considered him the perfection and fulness of all good from whom, as from an eter"

"

"

Human
however,
capable ob t ain -

?^
1",^

of

God from
his

inexhaustible fountain of goodness and benignity, flows every perfect gift to all creatures called him the wise, the author of truth, the loving, the just, the most beneficent; gave him, also, many other appellations expressive of supreme and absolute per fection and said that his immensity filled every place, and his omnipotence extended to every thing. This the Sacred Scrip tures more clearly express, and more fully develope, as in the
nal,
;
; I

work&

Acts. iv. 20 1 Pet. ii. 9.

2
e

Rom.

i.

Ifi.

3
i

Rom.
1

x. 10.

<

Pet.

i.

8.

Jerem.

xxxii. 19.
9

Tim.

vi. 16.

Exod.

xxxiii. 10.

Acts

xiv. 16.

24

The Catechism of
"

the Council of Trent.

following passages as your Father, who

:

God

is

spirit;"

is in

heaven,
;"

is

3 naked and open to his eyes the wisdom and of the knowledge of God 6 I am the way, the truth and the life
"

"Be ye perfect, even 2 also perfect all things are Oh ! the depth of the riches of
"

;"

4
;"
"

"

God

is true

5
;"

"

;"

Thy

right

hand

is

full

of justice

7
;"

"

Thou openest thy hand, and

8
"

fillest

with bless

Whither shall I go and finally: ing every living creature from thy spirit, or whither shall I flee from thy face ? If I as cend into heaven, thou art there if I descend into hell thou art there ; if I take wing in the morning, and dwell in the uttermost lead me, and thy parts of the sea ; even there also shall thy hand 9 Do I not fill heaven and right hand shall hold me," &c. and 10 These are great and sublime truths earth, saith the Lord?" the nature of God ; and of these truths philosophers regarding attained a knowledge, which, whilst it accords with the authority of the inspired volume, results from the investigation of created
;"

"

things.

The knowrived from

faith

But we must,

we

ren<ect

also, see the necessity of divine revelation, if tnat not on ty ^ oes faith, as we have already observed,
at

more

easy and

and unlettered, those truths, a attain only by long and but also impresses this knowledge with much laborious study than if it were the greater certainty and security against all error,
once
to the rude

make known

knowledge of which philosophers could

;

But how much more exalted result of philosophical inquiry. must not that knowledge of the Deity be considered, which can
not be acquired in common by all from the contemplation of na ture, but is the peculiar privilege of 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 also that God is the ultimate end of oui being, from whom we are to expect the fruition of the eternal
for we have learned from St. Paul, that happiness of heaven The greatness God is a rewarder of them that seek him." of these rewards, and whether they are such as that human 12 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 without thee, O God, the eye hath not seen what things thou hast prepared for them that wait for thee." From what has been said, it must also be confessed that there for as we attribute to God su is but one God not many Gods
:
"

"

"

Unity of

God.

preme goodness and infinite perfection, it is impossible that what If a is supreme and most perfect could be common to many. being want any thing that constitutes this supreme perfection, it is therefore imperfect, and cannot be endowed with the nature of God. This is also proved from many passages of the Sacred
1

John iv. 24. Rom. iii. 4.

Matt. v. 48.

3 7
10

Heb.

iv. 13.

<

Rom.

xi. 33.

John
1

xiv. 6.

Ps. cxxxviii. 7, 8, 9, 10,

&c.
ii.

Ps. xlvii. 11. Jer. xxiii. 24.

3 Isa. Ixiv. 4,

8
"

ps

cxliv. 16.
xi.

Heb.

Cor.

914.

On
Scripture
is
2
me,"
;

the first article of the Creed.

written,
"

25

for
;"

it is
J

"

Hear,
:

Israel, the

Lord our God,

one Lord
is

us

by

the

me
"

there

one Lord, one faith, one Baptism." 4 It should not, however, excite our surprise if the Sacred Scriptures sometimes give the name of God to creatures 5 for when they call the prophets and judges gods, they do so not after the manner of the Gentiles who, in their folly and impiety, formed to themselves many
:

Thou shall not have strange gods before the command of God and again he often admonishes I am the first, and I am the last, and besides prophet, 3 is no God." The Apostle also expressly declares
again,
"

gods ; but in order to express, by a manner of speaking then not unusual, some eminent quality or function conferred on them by the divine munificence. 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
Creed.
"

to

speak, as

it

comes next
"

in order in
for

the
rea- Propriety

THE

FATHER"]

As God

is

called

Father"

more

sons than one, we must first determine the strictly appropriated "Father^ meaning of the word in the present instance. Some also on as applied whom the light of faith never shone, conceived God to be an toGod eternal substance from whom all things had their beginning,
-

by whose providence they

order and state of existence.

are governed and preserved As, therefore, he, to

in their

whom

fa

mily owes its origin, and by whose wisdom and authority it is governed, is called a father so by analogy from things human, God was called Father, because acknowledged to be the crea tor and governor of the universe. The Sacred Scriptures also use the same appellation, when, speaking of God, they declare that to him the creation of all things, power and admirable provi Is not he thy Father that dence, are to be ascribed for we read, 6 hath possessed thee, and made thee, and created thee And Have we not all one Father ? Hath not one God created again,
;
"

?"

"

us

7
?"
>n

a But God, particularly in the New Testament, is much more G d frequently, and in some sense peculiarly called the Father of nvarmerthe Christians, who "have not received the spirit of bondage in Chns fear, but have received the spirit of adoption of sons, whereby 8 for the Father hath bestowed on us they cry abba Father;" that manner of charity, that we should be called, and be the sons 9 of God and if sons, heirs also, heirs, indeed, of God, and
"Father"
"

"

"

;"

10 "who is the first-born joint-heirs with Christ," amongst many for which cause he is not ashamed to call them bre brethren,
"

thren."

tion
1

Whether, therefore, we look to the common title of crea and conservation or to the special one of spiritual adoption,
;

1Z

Dent. vi. 4. 5 1 s. Ixxxi. 1.

Exod.

xx. 3.
1

is

XH V. 6
iii.

xlviii. 12.

<

Eph.

iv. 5.

Exod.
8

xxii. 28.

Cor.

viii. 5.

6
1.
ii.

Mai.

ii.

10.

Rom. viii. 15. ir Rom. viii.

John
2

u Rom.
11.

Deut. xxxii. 6 viii. 17

29.

Heb.

23
"

The Catechism of

the Council of Trent

the term Father," as applied to God by Christians, is alike appropriate. The name But the pastor will teach the faithful that, on hearing the word of Father Father," besides the ideas already unfolded, their minds should implies rise to the contemplation of more exalted mysteries. Under the plurality of persons name of Father," the divine oracles begin to unveil to us a mysterious truth which is more abstruse, and more deeply hidden
" "

The
nity.

Tri

a mysterious light in which God dwells which human reason not only could not reach, but even This name implies, that in the one essence conceive to exist. of the Godhead is proposed to our belief, not only one person,
in that inaccessible

truth

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
the
first

person.

Son from all eternity. 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 These three persons, (for it in the trinity of one substance. would be impiety to assert that they are unlike or unequal in any thing) are understood to be distinct only in their peculiar rela tions. The Father is unbegotten, the Son begotten of the Fa and we confess ther, and the Holy Ghost proceeds from both
the Father and the

But

in the

the essence of the three Persons, their substance to be so the same, that we believe that in the confession of the true and eternal God, we are piously and religiously to adore distinction in the Persons,

When we say unity in the essence, and equality in the Trinity. that the Father is the first person, we are not to be understood to mean that in theTrinity there is any thing first or last, greater or less let no Christian be guilty of such impiety, for Christianity proclaims the same eternity, the same majesty of glory in the three Persona but the Father, because the beginning without a be ginning, we truly and unhesitatingly affirm to be the first per son, who, as he is distinct from the others by his peculiar rela tion 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 intimates to us that he is God and Father from eternity.
:
"
"

Curiosity to be avoid

ed in ex amining the myste

ry of the
Trinity.

But as in nothing is a too curious inquiry more dangerous, or more fatal, than in the knowledge and exposition of this, the most profound and difficult of mysteries, let the pastor in
error

used to express and person and let the faithful know that unity belongs to essence, and distinc tion to Persons. But these are truths which should not be made
struct the people religiously to retain the terms this mystery, and which are peculiar to essence
;

matter of too subtile disquisition, when we recollect that he, who is a searcher of majesty, shall be overwhelmed by glory." 1 should be satisfied with the assurance which faith gives us and te that we have been taught these truths by God himself
"

We

Prov. xxv. 27.

On
has said
"
"

the first article of the Creed,

is

2?

dissent from his oracles

:

the extreme of folly and misery.

He

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
all
;"

Teach ye

Word, and the Holy Ghost and these three are one." 3 Let him, however, who by the divine bounty believes these truths, con stantly beseech and implore God, and the Father, who made all things out of nothing, and orders all things sweetly, who gave us power to become the sons of God, and who made known to us the mystery of the Trinity that admitted, one day, into the eternal tabernacles, he may be worthy to see how great is the fe cundity of the Father, who contemplating and understanding him self, begot the Son like and equal to himself; how a love of cha rity in both, entirely the same and equal, which is the Holy Ghost, proceeding from the Father and the Son, connects the begetting 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.

on the minds of the faithful, that the attribute of omnipotence is hy man y that by which he is most frequently designated. Thus he says tluTsacred of himself, am the Almighty God;" 3 and again, Jacob Scriptures, when sending his sons to Joseph thus prayed for them, May That of
"I
"

The Sacred Scriptures, in order to mark the why the ALMIGHTY."] piety and devotion with which the God of holiness is to be power and f adored, usually express his supreme power and infinite majesty Goitre in a variety of ways but the pastor should impress particularly designated
"

my

The Lord God, who is, who written, 5 and in another come, the Almighty the day of Almighty God." place the last day is called Sometimes the same attribute is expressed in many words 7 thus no word shall be impossible with God the hand of the Lord unable?" 8 is at hand when thou "Thy power
Apocalypse also it was, and who is
is
"

Almighty God make him

to

favourable to

you."

In the Almighty
^"e

nL

:"

"

"

:"

"Is

wilt."

Many
all

adduced,

other passages of the same import might be of which convey the same idea which is clearly
this single

comprehended under

word

"

"

Almighty

By

it

we

Its

mean-

understand that there neither is, nor can be imagined any thing which God cannot do ; for he can not only annihilate all created things, and in a moment summon from nothing into existence many other worlds an exercise of power, which, however but he great, comes in some degree within our comprehension 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 be These things are com ignorant of any thing, or cease to exist. patible with those beings only whose actions are imperfect, and are entirely incompatible with the nature of God, whose acts are To be capable of these things is a proof of weakness, all-perfect.
;
1

ing

Matt
Apoc.

xxviii. 19.
i.

2 1 6

John

v. 7.
9

3 ?

Gen.

xvii. 1.
i.

<

Gen.

xliii.
.

14.

8.

Apoc.

xvi. 14.

Luke

37.

N ura

x j. 33.

Wisd.

xii.

18.

28

T7ie Catechism of the Council of Trent.

not of supreme and infinite power, the peculiar attribute of God Thus, whilst we believe God to be omnipotent, we exclude from him whatever is not intimately connected, and entirety consist ent with the perfection of his nature. But the pastor should point out the propriety and wisdom of Ommpotence, why having omitted all other names of God in the Creed, and of y as the object tribute of having proposed to us that alone of Almighty" God men- of our belief ; for by acknowledging God to be omnipotent, we a^ so ^ neccss ity acknowledge him to be omniscient, and to hold he creed
"

Necessity
f
ft"**1

in
"

m ighty

supreme authority and dominion. omnipotent, we must be also con vinced of every thing 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 at once believed, when the mind is already imbued with the knowledge of the omnipotence of God. Nay more, the greater the truths which the divine oracles an nounce, 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 boon, but are cheered and confirmed by frequently considering, that there is nothing which an omnipotent God cannot effect. With this faith, then, we should be specially fortified wlienever 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 Redeemer him self, who, when rebuking the incredulity of the Apostles, said to them, "If you have faith as a mustard-seed, you shall say to
all

things in subjection

to

his
is

When we

doubt not that he

mountain, remove from hence thither, and it shall remove and nothing shall be impossible to you ?1 and in the other, 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." a This faith brings with it also many advantages. It forms us, in the first place, to all humility and lowliness of mind, according Be you hum to these words of the Prince of the Apostles 3 It also bled, therefore, under the mighty hand of God." teaches us not to fear where there is no cause of fear, but to fear God alone, 4 in whose power we ourselves and all that we will show you have are placed; 5 for our Saviour says, whom you shall fear ; fear ye him, who, after he hath killed, hath power to cast into hell." 6 This faith is, also, useful to enable us to know and exalt the infinite mercies of God towards us he who reflects on the omnipotence of God, cannot be so
this
; :
"

"

"I

Matt.

xvii. 20.

j am es i. 6, 7. s Wisd. vii. 16.

pe

t.

v. 6.
xii. 5.

<

Ps. xxxii. 8. 33. 10.

Luke

On

the first article of the Creed.

"

29
that
is

ungrateful as not frequently to exclaim,

He

mighty

hath done great things to

me."

1
"

Not three in this article we call the Father Almighty," no person be led into the error of excluding, therefore, from j^j^ its participation the Son and the Holy Ghost. As we say the mighty. 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

When, however,

let

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 origin ; as we also attribute wis dom to the Son, because the eternal word of the Father ; and goodness to the Holy Ghost, because the love of both. These,
however, and such appellations,
"

maybe given indiscriminately to the three Persons, according to the rule of Catholic faith. CREATOR OF HEAVEN AND EARTH"] The necessity of having Fromwhat. previously imparted to the faithful a knowledge of the omnipotence of God, will appear from what we are now about to made the For when worltl explain with regard to the creation of the world. already convinced of the omnipotence of the Creator, we more readily believe the wondrous production of so stupendous a work. For God formed not the world 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 im pelled to create by any other cause than a desire to communicate to creatures the riches of his bounty ; for essentially happy in himself, he stands not in need of any thing as David expresses it said to the Lord, thou art my God, for of my goods thou hast no need." 3 But as, influenced by his own goodness, he hath done all things whatsoever he would," 3 so in the work of the creation he followed no external form or model but contemplating and, as it were, imitating the universal model con tained in the divine intelligence, the supreme Architect, with ii
: : "I
"

^ ^j

finite

wisdom and power,

all

attributes peculiar to the

"

Divinity,

he spoke and they were made, he commanded and they were created." 4 The words heaven" and earth" include all things which the heavens and
things in the beginning
"

created
"

the earth contain ; for, besides the heavens, which the Prophet called the work of his fingers," 5 he also gave to the sun its brilliancy, and to the moon and stars their beauty and that they
"

8 be for signs and for seasons, for days and for years," he so ordered the celestial bodies in a certain and uniform course, that nothing varies more their continual revolution, yet nothing more fixed than that variety. Moreover, he created from nothing spiritual nature, and angels Creation An S els innumerable to serve and minister to him: and these he replenished and adorned with the admirable of his grace and pow gifts

may

"

ot

That the devil and his associates, the rebel angels, were gifted at their creation with grace, clearly follows from these
er.
1

Luke

i.

49.

ps xv
.

2.

ps

cx iii.

Ps.

viii. 4.

3. 6

ps
14.

xxx ;i. 9

C xlviii. 5

Gen.

i.

36

The Catechism of

the Council of Trent.

Their

fall

words of the Sacred Scriptures: "The devil stood not in the 1 on which subject St. Augustine says, creating the them with good will, that is, with pure love, by angels he endowed which they adhere to him, at once giving them existence, and 3 we are to believe that the an adorning them with grace." Hence without good will," that is, the love of God. As gels were never to their knowledge we have this testimony of Holy Scripture Thou, Lord, my King, art wise according to the wisdom of an 3 earth." Finally, DaAngel of God, to understand all things upon vidascribes power to them in these words mighty in strength, 4 this account, they are often called executing his word;" and on and the hosts of heaven." But al in Scripture the powers" with celestial gifts, very many, though they were all endowed however, having rebelled against God, their Father and Creator, were hurled from the mansions of bliss, and shut up in the dark suffer for eternity the punishment of dungeons of hell, there to their pride. Speaking of them the Prince of the Apostles says
truth;"
"In
"

"

"

"

"

the angels that sinned ; but delivered them, spare-d not drawn down by infernal ropes, to the lower hell, into torments, 5 to be reserved unto judgment." Creation of The earth, also, God commanded to stand in the midst of the the earth. made the mountains world, rooted in its own foundation, and
" "

He

to ascend,

and the plains

founded for them." he hath set a bound which they shall not pass over, nei earth, 6 He next not only ther shall they return to cover the earth." adorned it with trees, and every variety of herb and clothed and flower, but filled it, as he had already filled the air and water, with
"

descend into the place which he had That the waters should not inundate the
to

Of Man.

innumerable sorts of living creatures. from the slime of the earth, immortal Lastly, he formed man and impassable, not, however, by the strength of nature, but by His soul he created to his own image and the bounty of God. likeness gifted him with free will, and tempered all his motions
;

God
all.

the

Creator of

and appetites, so as to subject them, at all times, to the dictate of He then added the invaluable gift of original righteous reason. By re ness, and next gave him dominion over all other animals of Genesis the pastor will make him ferring to the sacred history self familiar with these things for the instruction of the faithful. What we have said, then, of the creation of the universe, is to be understood as conveyed by tbe words "heaven and earth,"

Thine are the is thus briefly set forth by the prophet heavens, and thine is the earth the world and the fulness thereof 7 and still more briefly by the Fathers of the thou hast founded Council of Nice, who added in their Creed these words, "of all
and
"

:"

Whatever exists in the universe, things visible and invisible." and was created by God, either falls under the senses, and is in cluded in the word visible," or is an object of perception to the invisible." mind, and is expressed by the word
"
"

John
Ps.

viii.

44.

2
s

\ug.

lib. 12.
ii.

de

cii.

20.

2 Pet.

4.

Civil. Dei, cap. 9. 6 Ps. ciii. 8, 9.

3
1

2 Kings xiv. 20. Ps. Ixxxviii. 12.

On

the second article of the Creed.

to

31
pre-

We

are not,

however,

understand that the works of God, The

when once

created, could continue to exist unsupported omnipotence : as they derive existence from his supreme

by

his

power,

wisdom and goodness, so unless preserved continually by his su perintending providence, and by the same power which produced

How could any This the Scriptures declare, when they say, thing endure if thou wouldst not ? or be preserved, if not called But not only does God protect and govern all things by thee
"

them, they should instantly return into their original nothing.

?"*

by his providence but also by an internal virtue impels to mo tion and action whatever moves and acts, and this in such a man ner, as that although he excludes not, he yet prevents the agency of secondary causes. His invisible influence extends to all things, and as the wise man says It reacheth from end to end, mighty, and ordereth all things sweetly." a This is the reason why the
;
"

Apostle, announcing to the Athenians the God whom not know He is not far from every one of us for ing they adored, said ; in him we live and move and have our being." 3 Let thus much suffice for the explanation of the first article of the Creed it may not, however, be unnecessary to add that the 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 hea ven and earth of the Son, of whom the Scripture says, all * and of the Holy Ghost, of whom things were made by him 5 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." 6
"

Creation,

^^{^
Persons,

"

"

;"

;"

"

ARTICLE
"AND

II.

IN JESUS CHRIST, HIS

ONLY SON, OUR

LORD."

THAT wonderful and superabundant are the blessings which The great flow to the human race, from the belief and profession of this blessings article we learn from these words of St. John ; Whosoever shall SSita confess that Jesus is the son of God, God abideth in him and he belief and 7 and in God also from the words of Christ our Lord, proclaim- profession thlsarU ing the Prince of the Apostles blessed for the confession of this [ e truth Blessed art thou, Simon Bar-Jona for flesh and blood have not revealed it to thee, but my Father who is in heaven." 8 This sublime truth is the most firm basis of our salvation and re
"

;"

"

demption.

But as the fruit of these admirable blessings is best known by HOW we considering the ruin brought on man, by his fall from that most may learn
1

Wisdom
Gen.
i.

xi.

26.

Wisdom

viii. 1

3 7

Acts

xvii. 27, 28.

>

John

2.

6 Ps. xxxii. 6.

i j o h n iv. 15.

Mat

xvi 17.

32
to estimate

The Catechism of
happy

the Council of Trent.

their value.

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 universal calamity. When Adam had departed from the obedience due to God, and had vio lated the prohibition, "of every tree of Paradise thou shall eat;

but of the tree of knowledge of good and evil, thou shalt not eat, for in what day soever thou shalt eat it, thou shalt die the death ?1 he fell into the extreme misery of losing the sanctity and righteousness in which he was created ; and of becoming sub ject to all those other evils, which are detailed more at large by the holy Council of Trent. 2 The Pastor, therefore, will 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 their elevated dignity, no power of men or angels could raise them from their fallen condition, and replace
;

in their primitive state. To remedy the evil, and repair the loss, it became necessary that the Son of God, whose merits are infinite, clothed in the weakness of our flesh, should remove

them

Belief and
profession

the infinite weight of sin, and reconcile us to God in his blood. The belief and profession of this our redemption, as God de

of this arti cle neces

sary to sal
vation.

clared from the beginning, are now, and always have been, neces In the sentence of condemnation, pronounced sary to salvation.
against the human race immediately after the sin of Adam, the hope of redemption was held out in these words, which denoun ced to the devil, the loss which he was to sustain by man s re I will put enmities between thee and the woman, demption and thy seed and her seed she shall crush thy head, and thou shalt lie in wait for her heel." 3 The same promise he again often confirmed, and more distinctly signified his counsels to those chiefly whom he desired to make special objects of his predilec tion amongst others to the patriarch Abraham, to whom he often declared this mystery, but then more explicitly when, in obedi ence to God s command, he was prepared to sacrifice his son Isaac thou hast done this thing, and Because," says he,
"

The

pro

mise of a
Saviour.

"

"

Same

pro

mise re

newed.

hast not spared thy only begotten son for my sake ; I will 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." 4 From these words it was easy to infer that he, who was to deliver man kind from the ruthless tyranny of Satan, was to be descended from Abraham ; and that, whilst he was the Son of God, he was to be born of the seed of Abraham according to the flesh. Not long af ter, to preserve the memory of this promise, he renewed the same covenant with Jacob, the grandson of Abraham. When in a vision Jacob saw a ladder standing on earth, and its top reach

ing

to
5
it,

by
1

heaven, and the angels of God ascending and descending he also heard the Lord saying to him, as the Scripture
ii.

Gen.

16, 17.

2 Sess. 5.

Can.

1.

& 2.

Sess. 6. Can.
5

1.

& 2.

Gen.

iii.

15

Gen.

xxii. 16, 17, 18.

Gen.

xxviii. 12.

On
testifies
"

the second article of the Creed.

3?

I am the Lord God of Abraham thy father, and the ; 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." 1 Nor did God cease afterwards to excite in the posterity of Abraham, and in many others, the hope of a Saviour, by renewing the recollection of the same promise for, after the establishment of the Jewish republic and

God

became better known to his people. Many types and prophets foretold the numerous and invaluable blessings which our Redeemer, Christ Jesus, was to bring to mankind. And, indeed, the prophets, whose minds were illu minated with light from above, foretold the birtli of the Son of God, the wondrous works which he wrought whilst on earth, his doctrine, manners, kindred, death, resurrection, and the other 3 and all these as mysterious circumstances regarding him
religion,
it

signified,

With the graphically as if they werepassingbefore their eyes. exception of the time only, we can discover no difference be tween the predictions of the prophets, and the preaching of the apostles, between the faith of the ancient patriarchs, and that of
Christians
Article.
"

But,

we

are

now

to

speak of the several parts of

this

JEsus"JThis

Saviour

ment or For the

shalt conceive in thy womb and shalt bring forth a Son, and thou shalt call his name Jesus." 3 He afterwards not only commanded Joseph, who was espoused to the Virgin, to call the

is the proper name of the man-God, and signifies Meaning o name given him not accidentally, or by the judg- the na m will of man, but by the counsel and command of God. w hoiii and Behold thou why given angel announced to Mary his mother

"

child

by that name, but also declared the reason why he should be so called Son of David, fear not to Joseph," says he, take Mary thy wife, for that which is born in her is of the Holy Ghost ; and she shall bring forth a Son, and thou shalt call his
" "

4 Jesus, for he shall save his people from their sins," In the Sacred Scriptures we meet with many who were called by this name the son of Nave, for instance, who succeeded Moses, and, by special privilege denied to Moses, conducted into the land of promise, the people whom Moses had delivered from Egypt ; 5 and Josedech, whose father was a priest. 8 But

name

how much more appropriately shall we not deem this name given to him, who gave light and liberty and salvation, not to one people only, but to all men, of all ages to men oppressed, not by famine, or Egyptian, or Babylonish bondage, but sitting in the shadow of death and fettered by sin, and riveted in the gall to him who purchased for them a right ing chains of the devil to the inheritance of heaven, and reconciled them to God ine
1

Gen.

xxviii. 13, 14.

2 Is. vii.
;

14
1.

viii.
3

ix.

5
i.

xi. 1

53 per totum.
Matt.
i.

xxx. 9.

Dan.

vii.

13
*

ix.

21.

Luke

31.

i.

Jer. xxiii 20, 21.

Ercl. xlvi.

Agg.

1.

M
\

The Catechism of the Council of Trent.

In those men, who were designated by the same name, we recognise so many types of Christ our Lord, by whom these blessings were accumulated on the human race. All other names, which were predicted to be given by divine appointment to the Son of God, are to be referred to this one

Father

name

which he was
The name
"CHRIST"]

for whilst they partially glanced at the salvation to purchase for us, this fully embraced the univer sal salvation of the human race.

Jesus,

To

the

name

"Jesus"

is

also

added that of

hy

added

to

"Christ,"

which
office,

signifies the

"anointed;"

name expressive of

that of Jesus.

honour and
to

many

for, in the old

2

and not peculiar to one thing only, but common law priests and kings, whom God, on
office,

account of the dignity of their

commanded

to

be anointed,

were

called Christs

ple to God by cate his wrath.

Priests, because they commend the peo unceasing prayer, offer sacrifice to him and depre
;

Kings, because they are entrusted with the go to them principally belong the au and the punish thority of the law, the protection of innocence, ment of guilt. As, therefore, both seem to represent the majesty of God on earth, those who were appointed to the royal or sacer dotal office, were anointed with oil. 3 Prophets also were usually anointed, who, as the interpreters and ambassadors of the im mortal God, unfolded to us the secrets of heaven, and by salu tary precepts, and the prediction of future events, exhorted to amendment of life. When Jesus Christ our Saviour came into the world, he assumed these three characters of Prophet, Priest, and King, and is, therefore, called Christ," having been anoint ed 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 created being

vernment of the people, and

"

This the is capable of receiving, were poured into his soul. prophet clearly indicates, when he addresses the Redeemer in these words. Thou hast loved justice, and hatest iniquity therefore God, thy God, hath anointed thee with the oil of gladness
"

before thy fellows." 4 The same is also more explicitly declared by the prophet Isaiah: "The Spirit of the Lord," says he," is upon me, because the Lord hath anointed me ; he hath sent me to preach to the meek." 5 Jesus Christ, therefore, was the great 8 prophet and teacher, from whom we have learned the will of

God, and by whom the world has been taught the knowledge of the Father; and the name of Prophet belongs to him pre-emi nently, 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 tribe of Levi, as were the priests of the old law, but of that of which the prophet David sang :
1

Is.

vii.

14;

viii

Lev.

viii.

30.

2 1 8; ix. 6. Jer. xxiii. 6. Kings xii. 3; xvi. 6; xxiv. 7 * Is. Ixi. 1. Pa. xliv. 8. 3 Kings xix. 15, 16. 6 Deut. xviii. 15.
<

On
"

the second article of the Creed.

35

Thou
1

art a Priest for ever

according to the order of Melchise-

This subject the Apostle fully and accurately developes Christ not only as God, but as in his epistle to the Hebrews.* man, we also acknowledge to be a King of him the angel testi He shall reign in the house of Jacob for ever, and of his fies 3 This kingdom of Christ is kingdom there shall be no end." and eternal, begun on earth, but perfected in heaven spiritual and, indeed, he discharges by his admirable providence the du ties of King towards his Church, governing and protecting her against the open violence and covert designs of her enemies, imparting to her not only holiness and righteousness, but also power and strength to persevere. But, although the good and the bad are contained within the limits of.this kingdom, and thus all 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 not this kingdom 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 susceptible. 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. 4 His ONLY SON"] In these words, mysteries more exalted with regard to Jesus are proposed to the faithful, as objects of that he is the Son of God, and their belief and contemplation true God, as is 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 ima gined to exist; whereas we acknowledge the essence, will and power of all to be one a truth clearly revealed in many of the oracles of inspiration, and sublimely announced in this testimony In the beginning was the Word, and the Word of St. John was God, and the Word was with God." 5 But, when we are told that Jesus is the Son of God, AVC are not to understand any thing earthly or mortal of 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 contem plation of which, overwhelmed, as it were with admiration, we should exclaim with the prophet Who will declare his gene
dech."
:
"

"

Christ,

the
*1

^"true

God.

"

His eternal
generation

"

are to believe that the Son is of the same nature, of the same power and wisdom with the Fa as we more fully profess in these words of the Nicene ther And in Jesus Christ, his only begotten Son, born of Creed: the Father before all ages, God of God, true God of true God, begotten, not made, unsubstantial to the Father, by whom all
ration?"

On

this point, then,

we

"

Ps. cix. 4.

Heb.

v. 5.
*

Heb.
i.

v.

& vii.

=<

Luke
e Is.

i.

33.
8.

<

1 Cor. 15.

2527.
t

John

1.

liii.

36

T7ie Catechism of the Council of Trent.

Amongst the different comparisons em mode and manner of this eternal gene ration, that which is borrowed from thought seems to come near the and hence St. John calls the Son est to its illustration for as the mind, in some sort looking into and under word standing itself, forms an image of itself, which Theologians ex word so God, as far, however, as we may press by the term
things \vere made." ployed to elucidate the
;
"

:"*

"

;"

compare human things

the eternal

understanding himself, begets Better, however, to contemplate what faith proposes, and, in the sincerity of our souls, believe and confess as God, begotten that Jesus Christ is true God and true man

to divine,

Word.

His unity of person.

all ages as man, born in time of Mary, Whilst we thus acknowledge his twofold 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 j ne Father, whilst 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 regards them as brethren they are those who, by faith have received Christ the Lord, and who really, and by works of charity, approve the faith which they internally the and hence it is that he is called by the Apostle profess

of the Father before

his virgin mother. nativity, we believe

"

first
"

born amongst

Whycallcd
different
!>>

OUR
;

LORD"]

many Of our Saviour many

brethren."

things are recorded in

Scripture,
as

some of which
because from

man

as God, and some clearly apply his different natures he received the
to

him

Hence, we say properties which belong to each. 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 manifestly are pro perties compatible only with his human nature. Besides these, there are others common to both natures as Whycalled our Lord. w h en j n th.j s article of the Creed, we say "our Lord a name As he is eternal, as well as the Fa strictly applicable to both. ther, 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, so likewise he and another God but one and the same God the Father are not, the one, one Lord, and the other, another Lord. As man, he is also, for many reasons, appropriately call and first, because he is our Redeemer, who de ed our Lord He This is the doctrine of St. Paul: livered us from sin. humbled himself," says the Apostle, becoming obedient unto death even to the death of the cross for which cause God hath also exalted him, and hath given him a name, that 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." 3 And of himself he says, after his resur 4 rection All power is given me in heaven, and on earth."
different
:

;"

"

;"

"

"

"

John

i.

1.

Rom.

viii.

29.

phil. H.

811.

Matt, xxviii. 18.

On
He
is,

the third article of the Creed.

"

37

because in one person both natures, and though he had not died for us, he had yet deserved, by this admirable union, to be con stituted common Lord of all created things, particularly of those who, in all the fervour of their souls, obey and serve him. It remains, therefore, that the pastor exhort the faithful to the Matter for consideration of these his claims to the title of "our Lord;" exhortation that we, who, taking our name from him are called Christians, this and who cannot be ignorant of the extent of his favours, par- cle. ticularly in having enabled us to understand all these things by faith, may know the strict obligation we, above all others, are under, of devoting and consecrating ourselves for ever, like faith ful servants, to our Redeemer and our Lord. This we promised when, at the baptismal font, we were initiated and introduced into the Church of God for we then declared that we renounced
also, called
Lord,"

the

human and

divine, are united

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 were we, after our entrance into the Church, and after having known the will and laws of God, and received the grace of the sacraments, to form our lives upon the laws and maxims of the world and the as if, when cleansed in the waters of devil baptism, we had pledged our fidelity to the world and to the devil, and not to Christ our Lord and Saviour AVhat heart so cold as not to be inilamed with love by the benevolence and beneficence exer cised towards us by so great a Lord, who, though holding us in
;
!

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
his
?"*

just and, perhaps, the strongest claim to induce us always to our Lord." acknowledge, venerate and adore him as
"

ARTICLE
"

III.
GHOST, BORN OF THE

WHO WAS CONCEIVED OF THE HOLY

VIRGIN
MARY."

WHO WAS CONCEIVED OF THE HOLY GHOST"] From what incarmhas been said in the preceding Article, the faithful are given to tion f lh understand that, in delivering us from the relentless tyranny of SonolGo<1 Satan, God has conferred a singular and invaluable blessing on the human race but, if we place before our eyes the economy of redemption, in it the goodness and beneficence of God shine forth with incomparable splendour and magnificence. The pas tor, then, will enter on the exposition of this third Article, by
"

John

xv. 14.

38

TJie Catechism of the Council of Trent.

which the Sacred Scrip developing the grandeur of this mystery, tures very frequently propose to our consideration as the princi Its meaning he will teach to pal source of our eternal salvation. our be, that we believe and confess that the same Jesus Christ, he assumed human flesh for only Lord, the Son of God, when 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

Ghost l so that the is, by the power of the Holy same person, remaining God as he was from eternity, became a man, what he was not befoie. That such is the meaning of these words is clear from the confession of the Holy Council of who for us men, and for our Constantinople, which says the salvation, came down from heaven, and became incarnate by Ghost of the Virgin Mary, and WAS MADE MAN." The Holy same truth we also find unfolded by St. John the Evangelist, who imbibed from the bosom of the Saviour himself, the know When he had thus de ledge of this most profound mystery. In the beginning was clared the nature of the divine Word the Word, and the Word was with God, and the Word was And the Word was made flesh, and dwelt God," he concludes, 3 Thus, the Word," which is a person of the divine amongst the person nature, assumed human nature in such a manner that of both natures is one and the same and hence this admirable
;
"

"

"

"

us."

union preserved the actions and properties of both natures, and, as we read in St. Leo, that great pontiff, "The lowliness of the nor did inferior, was not consumed in the glory of the superior,
the assumption of the inferior diminish the glory of the supe
rior."

The work

But

not of one,

not to be omitted, the pastor will teach that when 1 we say that the Son of God was conceived by the power of the Ihree Persons of the Holy Ghost, we do not mean that this Person alone of the Holy the incarnation. Although Trinity. Trinity accomplished the mystery of the Son alone assumed human nature, yet all the Persons of the and the Holy Ghost, were authors Trinity, the Father, the Son, It is a principle of Christian faith, that what of this mystery. ever God does extrinsically, is common to the three Persons, and that one neither does more than, nor acts without another.

as an explanation of the words, in

is

which

this Article is

expressed,

But

for the

one emanates from another cannot be common to all is begotten of the Father only, the Holy Ghost, pro ceeds from the Father and the Son but whatever proceeds from is the work of the three Persons without dif them
that
;

Son

extrinsically,

ference of any sort, and of this latter description is the incarna tion of the Son of God. Of those things, notwithstanding, that are common to all, the Why speciamially g acre j Scriptures often attribute some to one person, some to another thus, to the Father they attribute power over all things : th^Hoiy Ghost. to the Son, wisdom ; to the Holy Ghost love ; and hence, as the
:

and boundless mystery of the incarnation manifests the singular

i

Matt.

i.

20.

John

i.

14.

John

i.

114.

"

Serm.

i.

de Nat.

On
love of

the third article of the Creed.

39

towards us, it is, therefore, in some sort peculiarly Holy Ghost. 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 forma tion of all human bodies. But what surpasses the order of nature and human comprehension is, that, as soon as the Blessed Virgin
attributed to the
:

God

In what na!

ural antl
>

pematural."

Be assented to the announcement of the angel in these words, hold the handmaid of the Lord, be it done unto me according to 1 thy word," the most sacred body of Christ was immediately formed, and to it was united a rational soul ; and thus, in the same That this instant of time, he was perfect God and perfect man. was the astonishing and admirable work of the Holy Ghost can not be doubted; for according to the order of nature, nobody, unless after a certain period of time, can be animated with a hu
"

man

soul.
;

as The DiviAgain, and it should overwhelm us with astonishment soon as the soul of Christ was united to his body, the Divinity nity united became united to both and thus at the same time his body was mamty O f formed and animated, and the Divinity united to body and soul. Christ.
;

at the same instant, he was perfect God and perfect man, and the most Holy Virgin, having at the same moment, conceiv ed God and man, is truly and properly, called Mother of God The Virgin Beand man. This, the Angel signified to her when he said [j^/J^j hold, thou shall conceive in thy wornb, and shall bring forth a Son, and man. and thou shall call his name Jesus he shall be great, and shall be 3 The event verified the pro called the Son of ihe Most High." of Isaiah Behold a Virgin shall conceive, and bring forth phecy a Son." 3 Elizabeth also, when, filled with the Holy Ghost, she understood ihe conceplion of the Son of God, declared the same

Hence,

"

"

Whence is this to me, that the Mother words Lord should come to me Bui, as the body of Christ was formed of the pure blood of the immaculate Virgin wilhoul the aid of man, as we have already said, and by the sole operaso also, al ihe momenl of his conception of Ihe Holy Ghosl tion, his soul was replenished wilh an overflowing fulness of the for God gave Spirit of God, and a superabundance of all graces not to him, as to others adorned with graces and holiness, his 5 but poured into his Spirit by measure, as Si. John testifies
truth in these
"

of

my

?"*

from

his

gra ce.

soul ihe plenilude of all graces so abundanlly, that ness we have all received." 8

"

of his ful

Although possessing thai Spiril by which holy men allained Christ the the adoplion of sons of God, he cannol, however, be called ihe Son of God na the t b adopted Son of God ; for being the Son of God by nature, y or name of adoption can, on no account, be deemed ap- adoption, grace,

ture>

plicable to him.
i

Luke

i.

38.

Luke
5

i.

John

iii.

31, 32. 34.

3 i sa j a h

vii.

14.
i.

<

Luke

43.

John

16.

40

The Catechism of the Council of Trent.

These heads comprise the substance of what appeared to us to demand explanation regarding the admirable mystery of the con-

How we
rialvation*

ception.

are to reap fu l

To reap from them abundant fruit of salvation, the faithshould particularly recall to their recollection, and frequentit

^
the

reflect, that

is

God who assumed human

flesh

but that

from the
f

manner of

its

*$**?

prehension, not to

assumption transcends the limits of our comfinally, that say, of our powers of expression
;

become man, in order that we mortals may be regenerated children of God. When to these subjects, they ^hall
he vouchsafed
to

have given mature consideration, let them, in the humility of and adore all the mysteries contained in this Arti cle, nor indulge a curious inquisitiveness by investigating and an attempt scarcely ever unattended with scrutinizing
faith, believe
them<

danger.
Christ born
Virgin.

BORN OF THE VIRGIN MARY"] These words comprise ano t ner p ar t o f this Article of the Creed, in the exposition of which the pastor should exercise considerable diligence because the faithful are bound to believe, that Christ our Lord was not only conceived by the power of the Holy Ghost, but was also The words of the Angel, who born of the Virgin Mary." first announced the happy tidings to the world, declare with what transports of joy, and emotions of delight, the belief of this mystery should be meditated by us: "Behold," says he,
;
"

"I

bring you good tidings of great joy, that shall be to all the peo 1 The song chanted by the heavenly hot clearly conveys ple." to God in the high the same sentiments Glory," say they, est and on earth, peace to men of good-will." 3 Hence, also, began the fulfilment of the splendid promise maOe by Almighty God to Abraham, that in his seed all the natiovs of the earth
: :
.

for Mary, whom we truly proclaim and ; venerate as Mother of God, because she brought orth him who David. 4 is, at once, God and man, was descended from But as the conception itself transcends the order rf nature, so also, the birth of the man-God presents to our ct rtemplation nothing but what is divine. Manner of Besides, a circumstance wonderful beyond expressioi or conhis birth, ception, he is born of his Mother without any diminution of her maternal virginity ; and as he afterwards went forth from the sepulchre whilst it was closed and sealed, and entered the room the doors being shut;" 5 in which his disciples were assembled, or, not to depart from natural events which we witness every day, as the rays of the sun penetrate, without breaking or in of glass ; after alike, but more juring, in the least, the substance incomprehensible manner, did Jesus Christ come forth from his mother s womb without injury to her maternal virginity, which, immaculate and perpetual, forms the just theme of our eulogy.

should be blessed

V>injy

"

This was the work of the Holy Ghost, who, at the conception and birth of the Son, so favoured the Virgin Mother as to im1

Luke

ii.

10.

Luke

ii.

14.
5

Gen.

xxii. 18.

Matt.

i.

1. 6.

John

xx. 19.

On

the third article of the Creed.

41

part to her fecundity,

virginity.

and yet preserve inviolate her perpetual

Apostle, sometimes, called Jesus Christ the second Adam, Christ as compared comparison between him and the first for da 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 Eve. race so, in the supernatural order, Christ is the author of grace and of glory. The Virgin Mother we may also compare to Eve,

The

and

institutes a

"

;"*

M^

making
as

the second

Eve, that

is

Mary, correspond with

second Adam, that
;

the first;

we have

already

shown

that the

is,

Christ,

corresponds witli the first Adam. By believing the serpent, Eve entailed malediction and death on mankind 2 and Mary, by be lieving the Angel, became the instrument of the divine goodness in bringing life and benediction to the human race. 3 From Eve we are born children of wrath from Mary we have received Jesus To Christ, and through him are regenerated children of grace. In sorrow shall thou bring forth children Eve it was said Mary was exempt from this law, for preserving her virginal in tegrity inviolate, she brought forth Jesus the Son of God, with out experiencing, as we have already said, any sense of pain. The mysteries of this admirable conception and nativity being, therefore, so great and so numerous, it accorded with the views of Divine Providence to signify them by many types and proHence the Holy Fathers understood many things phesies. which we meet in the Sacred Scriptures to relate to them, par 5 ticularly 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 8 the rod of Aaron, which alone budded of all the rods of the princes of Israel 7 and the bush which Moses saw burn without being consumed. 8 The holy Evangelist describes in detail the history of the birth of Christ, 9 and, as the pastor can easily recur to the Sacred Volume, it is unnecessary for us to say more on the subject. But he should labour to impress deeply on the minds and hearts of the faithful these mysteries, which were written for 10 our instruction 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 mo
;
"

:"*

Types ami
figures of

i/I^anT^
nativity,

Thelessons

"

which

his

;"

J^veys

del for imitation, this striking and singular example of humility. What can be more useful, what better calculated to subdue the pride and haughtiness of the human heart, than to reflect, fre quently, that God humbles himself in such a manner as to as

sume our
whose
to

frailty
to

and weakness, in order

that

to

communicate
"the

to
"

us
at

his grace and glory

nod,"

God becomes man, and

that he

use the words of Scripture,

ven fear and tremble," 11 bows his supreme and that he whom the minister to man angels adore in heaven
1

pillars of hea infinite majesty

Cor. xv. 21, 22.

xliv. 2.
9

2 6
ii.

Eccl. xxv. 33.

Eph.

i.

3.

1 8

Gen.

iii.

16.
2.

Ezech.

Dan.
I0

ii.

35.

Num.
"

xvii. 8.

E X od.

iii.

Luke

Rom.

xv. 4.

Job

xxvi. 11.

4*

42
is

The Catechism of
born on earth
! !

the Council of Trent.

is

When

such

the goodness of

God towards

us, what. I ask, what should we not do to testify our obedience to his will ? With what promptitude and alacrity should we

not love, embrace, and perform all the duties of Christian hu ? The faithful should also know the salutary lessons which Christ teaches at his birth, before he opens his divine he is born in poverty, he is born a stranger under a roof lips not his own, he is born in a lonely crib he is born in the depth of winter These circumstances, which attend the birth of the And it came to pass, man-God, are thus recorded by St. Luke that, when they were there, her days were accomplished that she should be delivered, and she brought forth her first-born son, and wrapped him up in swaddling clothes, and laid him in a manger, because there was no room for them in the inn." 1 Could the Evangelist comprehend under more humble terms the majesty and glory that filled the heavens and the earth ? He does not say, there was no room for him there was no room in the inn, but who says mine is the earth and the fulness thereof a and this destitution of the man-God another Evangelist records in these words He came unto his own, and his own received him not." 3
mility
; !
"

"

;"

"

The
ty

digniit

which

coniers on

man.

the faithful have placed these things before their eyes, God condescended to assume the low* -\ r a L 11-1, liness and frailty ol our flesh in order to exalt man to the nignj et ,.

When
t ],

em

a ] so reflect, that
,

est degree of dignity ; for this single reflection alone supplies sufficient proof of the exalted dignity of man conferred on him

by

the

divine
to
is

bounty

that
;

he

vouchsafed

become man

so that
"

who is true and perfect God we may now glory that the
flesh of our flesh, a privi

Son of God
"

bone of our bone, and

:

for no where," says the apostle, lege not given to angels, but of the seed of Abraham doth he take hold of the angels he taketh hold." 4 AVe must also take care, that these singular blessings rise not The influence which judgment against us that, as at Bethlehem, the place of his so also, now that he is no hav^on his nativity, he was denied a dwelling in our life. longer born in human flesh, he be not denied a dwelling for, through an hearts, in which he may be spiritually born earnest desire for our salvation, this is the object of his most anxious 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 to be born, not of blood nor of the will of it become our duty 5 to walk, as new creatures in newness of flesh, but of God 8 and to preserve that holiness and purity of soul that be spirit come men regenerated by the Spirit of God. 7 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 believ of God ing which we revere and adore "in a mystery, wisdom

"

;"

which was
iLukeii. 6, John i. 13.

hidden."

7.

2 Ps. xlix. 12. 6 vi.

joh n

i.

11. 18.

"Heb.iilG.
8 i

Rom.

47.

2 Cor.

iii.

Cor.

ii.

On

the fourth article of the Creed.

43

ARTICLE
BURIED."

IV.

SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED, DEAD, AND

SUFFERED UNDER PONTIUS PILATE, WAS CRUCIFIED"] How Necessity assiduous the n necessary the knowledge of this Article, and how owledgo the faithful, the and frepastor should be in stirring up, in the minds of the frequent recollection of our Lord s passion, we learn from and apostle when he says, that he knows nothing but Christ,
"

him
ful,

crucified. 1

In illustrating this subject, therefore, the great

faith

est care

and pains should be taken by the pastor, that the

excited

by

the

remembrance of so great a

benefit,

may

be

the goodness entirely devoted to the contemplation of

and love

of

God towards us. The first part of this

proposes
to

Article (of the second

belief, that

after,)

our

we shall treat herewhen Pontius Pilate governed

the province of Judea, under Tiberius Caesar, Christ the Lord proposes to was nailed to a cross. Having been seized as a malefactor, our belief mocked, outraged, and tortured, in various forms, he was finally crucified. Nor can it be matter of doubt that his soul, as to its
<

L e

was not insensible to these torments for as he that really assumed human nature, it is a necessary consequence he really, and in his soul, experienced a most acute sense of My soul is sorrow pain. Hence these words of the Saviour 3 ful, even unto death." Although human nature was united to
inferior part,
;
"

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 Je sus Christ were preserved the properties of both natures, human

and divine

and, therefore, what was passible and mortal remain ed passible and mortal and again, what was impassible and immortal, that is his divine nature, continued impassible and immortal. But, if we find it here recorded with such historical minuteness, that Jesus Christ suffered when Pilate was procurator of 3 it is, that by fixing Judea, the pastor will explain the reason
; ;

Why

the
1

^^a^
specially

the time, as the apostle does, in the sixth chapter of his first recorded.

Epistle to Timothy, so important and so necessary an event be ascertained by all with greater certainty ; and to show that the event verified the prediction of the Saviour; "They

may

shall deliver
crucified."

him

to the Gentiles, to

be mocked, and scourged, and

That he

traced to the

suffered the particular death of the cross is also to be economy of the divine councils, that whence death
"

came, thence life might arise." The serpent, which overcame our first parents by the fruit of the tree, was himself overcome by Christ on the wood of the cross. Many reasons, which the
1

Cor.

ii.

2.

Mat. xxvi.

38.

Mark

xiv. 34.

3 1

Tim.

vi. 13.

<

Mat.

xx. 19.

44

The Catechism of the Council of Trent.

Holy Fathers have evolved
in detail,

may

be adduced to sho\

the congruity of the Saviour s having suffered the death of the cross, rather than any other ; but enough that the faithful be in formed by the pastor, that that species of death, because con

Historical

part of this
article not

fessedly the most ignominious and humiliating, was chosen by the Saviour, as most consonant, and best suited to the plan of redemption ; for not only amongst the Gentiles was the death of the cross deemed execrable and loaded with disgrace and in famy, but also amongst the Jews for in the law of Moses, the man is pronounced accursed, who hangeth on a tree." 1 But the historical part of this Article, which has been narrated
;
"

to

be omit

ted.

the Holy Evangelists with the most minute exactness, is not be omitted by the pastor in order that the faithful may be heads of this familiarly acquainted with, at least, the principle mystery, which are of more immediate necessity to confirm the For on this Article, as on a sort of founda-" truth of our faith. tion, rest the religion and faith of Christians, and on this foun dation, when once laid, the superstructure rises with perfect

by
to

If any other truth of Christianity presents difficulties security. to the mind of man, the mystery of the cross must, assuredly, can scarce be considered to present still greater difficulties.

We

ly be brought to think that our salvation depends on the cross, and on him, who for us, was fastened to its wood. But in this, as the apostle says, we may admire the supreme wisdom of divine providence; "for seeing that in the wisdom of God, the world
are not, of our preaching, to save them that believe." 3 therefore, to be surprised, that the Prophets, before the coming of Christ, and the apostles after his death and resurrection, laboured so industriously to convince mankind that lie was the Redeemer of the world, and to bring them under the power and obedience of him who was crucified. Figures Knowing, therefore, that nothing is so far above the reach of and prophe human reason as the mystery of the cross, Almighty God, im cies of the from the fall of Adam, ceased not, both by figures and passion and mediately death of by the oracles of the Prophets, to signify the death by which the Sa Not to dwell on these figures, Abel who his Son was to die. viour. 3 Isaac who was com fell a victim to the envy of his brother, manded to be offered in sacrifice, 4 the lamb immolated by the Jews on their departure from Egypt, 5 and also the brazen ser 6 pent lifted up by Moses in the desert, were all figures of the and death of Christ the Lord. That this event was fore passion told by many Prophets, is a fact too well known to require developement here. Not to speak of David, whose Psalms em brace the principal mysteries of redemption, 7 the oracles of 8 Isaias are so clear and graphic, that he may be said rather to have recorded a past, than predicted a future event. 9
i

by wisdom knew not God

it

pleaseth

God by

the foolishness

We

Deut.
4

xxi. 23.

Gal.

iii.

13.

2 ]
xi.

Cor.
6

i.

21.
xxi. 8, 9.

Gen. xxii. G 8. Psalms ii. xxi. Ixvi.

Exod.

7.

Num.

Gen. iv. John iii. 14.

8.

cix.

8 Isai. liii.

Hier. Episl. ad Faulin. ante finem.

On
"DEAD

the fourth article of the Creed.

45
Christ
reall y died

explaining these words, the pasJesus Christ, after his crucifixion, was really dead and buried. It is not with out just reason that this is proposed as a separate and distinct ob ject of belief; 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 of the Creed, the truth of which is placed beyond the possibilty of doubt, by the concurring testimony of all the 1 Evangelists, who record that Jesus "yielded up the ghost." Moreover, as Christ was true and perfect man, he of course, was, also, capable of dying, and death takes place by a separa tion of the soul from the When, therefore, we say that body. Jesus died, Ave mean that his soul was disunited from his body ; not that his divinity was so separated. On the we
BURIED"]

AND

When

tor will

propose

to the belief of the faithful, that

contrary,

firmly believe and profess that,

when

his soul

was dissociated
to his

Hisdivinity united to

from his body, his divinity continued always united both

"

{^f

^"^

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

separate

by deat h-

who had the empire of death, that is to say, the devil and might deliver them, who through fear of death, were all their life
;

time subject to
It

servitude."

to have died 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, as we learn from these words of Isaias He was offered, because it was his own will." 3 The Redeemer, before his passion, declared

was

the peculiar privilege of the

to die,

Redeemer
;

when he himself decreed

and

to

His death voluntary,

"

the

same of himself:
take
it

"I

may
lay

again.

No man
the
I

lay

down my
taketh
it

life,"

says he,

"that
;

it

down

have power

of myself, to take it

Herod insidiously sought

and
tell

away from me but I and I have power to lay it down and I 4 As to time and place, when again."
;

life

of the Saviour, he said

"

Go,

cast out devils, and perform cures this day and to-morrow, and the third day I am consummate. But yet I must walk this day, and to-morrow, and the day fol lowing, because it cannot be that a prophet perish out of Jeru
:

that fox

behold

salem."

He,

external coaction

therefore, offered himself not involuntarily or by but of his own free will. ; Going to meet his
"

he; and all the punishmentswhich in on him he endureu voluntarily. When we meditate on the sufferings and torments of the Re- and, meredeemer, nothing is better calculated to excite in our souls, sen- fore fhe timents of lively gratitude and love, than to reflect that he endurciamfio ed them voluntarily. Were any one to endure, by compulsion, our gratillde and every species of suffering, for our sake, we should deem his { claims to our gratitude very doubtful but were he to endure death freely, and for our sake only, having had it in his power
I

enemies, he said,

am

justice and cruelty

inflicted

Mat.
ii.

xxvii. 50.

Mark

xv. 37.
4

Luke
xviii. 5.

xxiii. 46.
.

Heb.

10. 14, 15.

3 i sa ias Hji. 7.

J hn x

John
5

xix. 30.
xiii.

lt

jg.

Luke

32, 33.

John

46

The Catechism

of the Council of Trent

to avoid it; this indeed is a favour eo overwhelming, as to de prive even the most grateful heart, not only of the power of re turning due thanks, but even of adequately feeling the extent of the obligation. may hence form an idea of the transcendant

We

word

Why

the bu- it
"

and intense love of Jesus Christ towards us, and of his divine and boundless claims to our gratitude. But if, when we confess that he was buried, we make this, as

mentioned
in this
article.

were, a distinct part of the Article, it is not because it presents an 7 difficulty which is not implied in what we have said of his death; for believing, as we do, that Christ died, we can also The word buried" was easily believe that he was buried. added in the creed, first, that his death may be rendered more certain, for the strongest proof of a person s death is the inter ment of his body and, secondly, to render the miracle of his resurrection more authentic and illustrious. It is not, however, our belief, that the body of Christ was alone interred these 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 was born of a virgin, that God died for, as the divinity was never separated from his
"

body which was

laid in the sepulchre,

we

truly confess that

God was
The^body
incorrupt in the sepulchre.

buried.

recor(l

and manner of his burial, what the Evangelists on these subjects will be found sufficient for all the pur1 There are, however, two poses of the pastor s instructions. things which demand particular attention the one, that the body of Christ was, in no degree, corrupted in the sepulchre, accord
to the place
;
"

As

Thou wilt not give thy ing to the prediction of the Prophet: to see corruption; 3 the other, and it regards the seveBurial, pas- Holy One sion, and ral parts of this Article, that burial, passion, and also death, apto J esus Christ, not as God, but as man: to suffer and toOirisfas man, not as die are incidental to human nature only, although they are also Go(i attributed to God, because predicated with propriety of that per
P"X
-

Dignity of
lufiers

is, at once, perfect God and perfect man. the faithful have once attained the knowledge of these things, the pastor will 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 infinitude of so

son

who

When

stupendous a mystery.

And,

first,

we

are to consider

who

it is

who

declare, or even to conceive in thought, his Of him, St. John says, that he dignity, is not given to man. 3 is "the Word which was with God;" and the apostle describes him in these sublime terms : this is he, whom God hath ap also he made the world ; pointed heir of all things, by who being the brightness of his glory, and the figure of Us
suffers.
"

To

whom

substance, and upholding all things by the word of his power, making purgation of sins, sitteth on the right hand of the on high." 4 In a word, Jesus Christ, the man-God, suf-

majesty
i

Psalm xv.

Mat. xxvii. 60. 10. Acts ii.

Mark
31.

xv. 46.
3

Luke
J hn

xxiii. 53.
i.

1, 2.

John xix. 38. Heb. i. 2, 3.

On
fers
!

the fourth article of the Creed.

47

The Creator suffers for the creature The Master for the He suffers, by whom the elements, the heavens, men and angels were created, whom, by whom, and iu whom,
servant
are
all
"of

1 things."

It cannot, therefore, be matter of surprise that, whilst he agonized under such an accumulation of torments, the whole frame of the universe was convulsed, and, as the Scriptures inform us, the eartn trembled, and the rocks were rent, and the sun was 3 darkened, and there was darkness all over the earth." If, then, even mute and inanimate nature sympathized with the sufferings of her dying Lord, let the faithful conceive, if they can, with what torrents of tears they, the living stones of the edifice," 3 should evince their sorrow. The reasons why the Saviour suffered are also to be explained, that thus the greatness and intensity of the divine love to,1 c T. V,, wards us, may the more fully appear. Should it then be asked the Son of God underwent the torments of his most bitter why passion, we shall find the principal causes in the hereditary contagion of primeval guilt ; in the vices and crimes which have been perpetrated from the beginning of the world to the present day; and in those which shall be perpetrated to the consumma In his death and passion the Son of God contem tion of time. plated the atonement of all the sins of all ages, with a view to efface them for ever, by offering for them to his Eternal Father, a superabundant satisfaction ; and thus the principal cause of his passion will be found in his love of us. Besides, to increase the dignity of this mystery, Christ not only suffered for sinners; but the very authors and ministers of J J ,, all the torments he endured were sinners. Of this the apostle reminds us in these words addressed to the Hebrews Think,
"
"

Reflection,

Reasons

whyhesu
lered firs reason, his love of us.
:

Second
r ason to ^ alone lor

"

original and actual

diligently,

on him who endured such opposition from sinners against himself; that you be not wearied, fainting in your 4 minds." In this guilt are involved all those who fall frequently into sin; for, as our sins consigned Christ our Lord to the death of the cross, most certainly, those who wallow in sin and ini
quity, as far as depends on them, the Son of God, and make a
"

sm-

crucify to themselves again

him."

mockery of

This our

guilt

takes a deeper die of enormity when contrasted with that of the Jews: according to the testimony of the apostle, "if they had

known

6 it, they never would have crucified the Lord of Glory whilst we, on the contrary, professing to know him, yet denying him by our actions, seem, in some sort, to lay violent hands on
:"

him. 7

But that Christ the Lord was also delivered over to death by Christ del: e r the Father and by himself, we learn from these words of Isaias ^d t 8 "For the wickedness of my people have I struck him;" and a the Father
:

^^
by

little

before,
xi.

when,
2
*

filled

with the Spirit of God, he sees the

Luke
1 8
liii.

ail(l

himself.

Rom.
*

36.

Heb.

xii. 3.

Mat. Heb.

xxvii. 51.
vi. 6.

xxiii.
ii.

44, 45.
8-

3 i ^

pe ter
i.

ii.

5.

Cor.
8.

Tit.

16.

Isaias

48

The Catechism of
Lord covered with
"

the Council of Trent.

stripes and wounds, the same prophet says like sheep, have gone astray, every one hath turned aside into his own way ; and the Lord hath laid on him the ni1 if he will But of the Saviour it is written, quities of us all." down his life for sin, he shall see a long-lived seed." 3 This lay

We

all,

"

the apostle expresses in language still stronger when, on the other hand, he wishes to show us how confidently we should He that trust in the boundless mercy and goodness of God
"

delivered spared not even his own Son," says the apostle, him up for us all, how hath he not also, with him, given us all
"but

things
Bitterness

?"

The
of the
"his

of his
[Kission.

next subject of the pastor

s instruction is the bitterness

Redeemer s passion. If, however, we bear in mind that sweat became as drops of blood, trinkling down upon the
;"*

1.

III.

and this, at the sole anticipation of the torments and ground agony which he was soon after to endure, we must, at once, for if, and of no increase perceive that his sorrows admitted this sweat of blood proclaims it, the very idea of the impending evils was so overwhelming, what are we to suppose their actual endurance to have been ? That our Lord suffered the most excruciating torments of mind and body is but too well ascertained. In the first place, there was no part of his body that did not experience the most agonising his hands and feet were fastened with nails to the cross torture his his head was pierced with thorns and smitten with a reed his face was befouled with spittle and buffeted with blows whole body was covered with stripes Men of all ranks and conditions were also gathered together against the Lord and Jews and Gentiles were the advisers, the his Christ." 5 against 5 Judas betrayed him authors, the ministers of his passion 8 7 whilst he and, all the rest deserted him Peter denied him
;
"

loss

IV

hangs from the instrument of his execution, which to deplore, his agony or his ignominy or both ? cruel could have been Surely no death more shameful, none more devised than that which was the ordinary punishment of guilty and atrocious malefactors only a death the tediousness of which and excruciating aggravated the protraction of its exquisite pain His agony was increased by the very constitution and torture frame of his body. Formed by the power of the Holy Ghost, than the bodies of other it was more perfect and better organised men can be, and was, therefore, endowed with a superior suscep a keener sense of the torments which it tibility of pain, and endured and as to his interior anguish of mind, that, too, was no doubt extreme for tnose amongst the saints who had to en dure torments and tortures, were not without consolation from violence pa above, which enabled them not only to bear their to feel, in the very midst of them, tiently, but, in many instances, the apostle, my elate with interior rejoice," says
!

are

we

not at a

"in

"I

"joy.

Isaias

liii.
ii.

6. 2.

2 Isaias
6

liii.

10.

Rom.

viii. 32.

<

Psalm

Matr. xxvi. 47.

Mark

xiv. 68. 70, 71.

Luke xxii. 44 Matt xxvi. 56

On

the fourth article of the Creed.

4U

sufferings for you, and fill up those things that are wanting of the sufferings of Christ, in flesh for his body, which is the

and in another place, I am filled with comfort; I 3 exceedingly aoound with joy in all our tribulation." Christ our Lord tempered with no admixture of sweetness the bitter chalice
"

Church

my

,"*

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.

The blessings and advantages which flow to the human race, The blossfrom the passion of Christ, alone remain to be In in ,^? ? f explained. the first place, then, the passion of our Lord was our deliverance the plentefrom sin for, as St. John says He hath loved us and washed oi w source 3 us from our sins in his own blood He hath quickened you the Apostle, together with him says forgiving you all offen ces, blotting out the hand writing of the decree that was against us, which was contrary to us, and he hath taken away the same, 4 He has rescued us from the tyranny If fastening it to the cross." of the devil, for our Lord himself Now is the judgment says of the world now shall the prince of this world be cast out; and I, if I be lifted up from the earth, will draw all things to myself." 5 He discharged the punishment due to our sins and, as no sarjj. crifice more grateful and acceptable could have been offered to iy. God, he reconciled us to the Father, 6 appeased his wrath, and propitiated his justice. Finally, by atoning for our sins, he opened to us heaven, which was closed by the common sin of We have, mankind, according to these words of the Apostle therefore, brethren, a confidence in the entering into the Holies
.

"

"

;"

"

;"

"

"

by

the blood of

Christ." 7

in the Type am) 60 those who were prohibited to return into their native 8 before the death of the country, high-priest, typified, that, until the supreme and eternal High-Priest, Christ Jesus, had died, and by dying opened heaven to those who, purified by the sacra ments, and gifted with faith, hope, and charity, become partakers of his passion no one, however have been his life,
"

Nor

are
;

we

without a type and figure of this mystery

old law

"

fig"

just

may

could gain admission into his celestial country. The pastor will teach that all these inestimable and divine Christ purblessings flow to us from the passion of Christ; first, because chased our
the satisfaction which Jesus Christ has, in an admirable manner, made to his Eternal Father for our sins, is full and complete ; and the price which he paid for our ransom not only equals but far exceeds the debts contracted by us. Again, the sacrifice was
r
(
"

emi>

Ji

most acceptable
of the cross,
it

to

God,

for

when

offered

by
"

his

Son on

the altar

entirely appeased his wrath and indignation. This the Apostle teaches, when he says Christ loved us, and delivered himself for us, an oblation and a sacrifice to God for
:

an odour of sweetness. Of the redemption which he pur chased the prince of the Apostles says You Avere not re"9
"

Coloss.

i.

24.
31, 32.
v. 2.

2 Cor.

vii. 4.

3 ?

John
9

xii.

G2Cor.v.

19.

Rev. Heb.

i.

5.

<

Col.ii. 13,

1 1.

x. 19.

Num-xxxv.

25,

Eph.

50

TJie Catechism of the Council of Trent.

deemed with corruptible tilings, as gold and silver, from you. vain conversations of the tradition of your fathers ; but with the 1 precious blood of Christ, as of a lamb unspotted and undefiled." In his pasBesides these inestimable blessings, we have also received gion he has In the passion alone, we another of the highest importance. of have the most illustrious example of the exercise of every virtue, example every vir- Patience, and humility, and exalted charity, and meekness, and obedience, and unshaken firmness of soul, riot only in suffering for justice-sake, but also in meeting death, are so conspicuous in

the suffering Saviour, that we may truly say, that, on the day of his passion alone, he offered, in his own person, a living ex emplification of all the moral precepts, which he inculcated du This exposition of ring the entire time of his public ministry. the saving passion 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, to die, and to be buried with Christ that, cleansed from the stains 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 glory of his celestial kingdom.
! ;

ARTICLE V
"

HE DESCENDED INTO HELL, THE THIRD DAY HE AROSE AGAIN FROM THE DEAD."

Knowledge of

"

HE

p u lture of our
is

DESCENDED INTO HELL"] To know the glory of the seLord Jesus Christ, of which we have last treated,
;

most Ymportant.

highly important

but of

still

higher importance

is it to

the

the splendid triumphs which he obtained, by subdued the devil and despoiled the powers of hell. Of having these triumphs, and, also, of his resurrection, we are now about to ; and, although the latter presents to us a subject which
faithful to

know

speak might with propriety, be treated under a separate and distinct head, yet, following the example of the holy Fathers, we have

What
firet

its

part

hell. judicious to imbody it with his descent into part of this Article, then, we profess that, immedj a t e ly after the death of Christ, his soul descended into hell, and dwelt there whilst his body remained in the grave : and also that the same Person of Christ was, at the same time, in hell and in the sepulchre. Nor should this excite our surprise ; for we have already, frequently said, that although his soul was se

deemed

it

In the

first

was never separated from parated from his body, his divinity soul or body. But as the pastor, by explaining the meaning of the word Meaning of h rd ma y tn row considerable light on the exposihell, n th * s P* h n that by the word hell, is fliisArtide tion of this Article, it is to be observed,
-

ace>

Pet.i. 18. 19.

On

the fifth article of the Creed.

51

not here meant the sepulchre, as some have not less impiously than ignorantly, imagined ; for, in the preceding Article we and there was no reason whv learned that Christ was buried the Apostles, in delivering an article of faith, should repeat the same thing in other and more obscure terms. Hell, then, here are detained the souls that signifies those secret abodes in which have not been admitted to the regions of bliss ; a sense in which
:

the word is frequently used in Scripture. Thus, the Apostle at the name of Jesus, every knee should bend, of says, that, and in the Acts those that are in heaven, on earth and in hell of the Apostles, Peter says, that Christ the Lord was again risen, 3 having loosed the sorrows of hell."
"

;"*

"

is

nature, for amongst them, its differin which the souls of the ? nt m eanin?9 clamned are buried with the unclean spirits, in eternal and inextini. fire. This dread abode is called Gehenna, the bottom guishable
that

These abodes

are not all of the

same

most loathsome and dark prison

less pit, and, strictly speaking, means hell. Amongst them is also the fire of purgatory, in which the souls of just men are cleansed by

II.

a temporary punishment, in order to be admitted into their eter

3 The truth nal country, into which nothing defiled entereth." of this doctrine founded, as holy councils declare, 4 on Scripture,
"

and confirmed by apostolical tradition, demands diligent and fre quent exposition, proportioned to the circumstances of the times in which we live, when men endure not sound doctrine. Lastly, the third kind of abode is that into which the souls of the just, who died before Christ, were received, and where, without ex periencing any sort of pain, and supported by the blessed hope

HI.

To liberate these of redemption, they enjoyed peaceful repose. souls, who, in the bosom of Abraham, were expecting the Sa viour, Christ the Lord descended into hell. But we are not to imagine that his power and virtue only, but The soul we are also firmly to believe that his soul also, really and sub- ofChnst stantially descended into hell, according to this conclusive testi- SC en(Ld Thou wilt not leave my soul in hell." 5 But, into hell, mony of David although Christ descended into hell, his supreme power was still the same ; nor was the splendour of his sanctity in any degree obscured. His descent served rather to prove, that what ever has been already said 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 descent of Difference between Christ, in its causes and circumstances, with that of the just
"

They descended as captives 8 He as free and victorious amongst an the dead, to subdue those demons by whom, in consequence of others, primeval guilt, they were held in captivity they descended, some to endure the mos" acute torments, others, though exempt from actual pain, yet deprived of the vision of God, and of the glory for which they sighed, and consigned to the torture of sus:
1

Philip,

ii.

10.

2
6

Acts

ii. 24. Ps. xv. 10.

Apoc.

xxi. 27. Trid. Cone. Sess. 25. Ps. hxxvii. 5, 6.

"

52
;

T7ie Catechism of the Council of Trent.

pense Christ the Lord descended, not to suffer, but to liberate from suffering the holy and the just who were held in painful cap the fruit of his passion. His su tivity, and to impart to them preme dignity and power, therefore, suffered no diminution by
his descent into hell.

Why

he

descended, to teach that the

Having explained these things, the pastor will, next, proceed Son of God descended into hell, that, clothed

with the spoils of the arch-enemy, he may conduct into heaven holy fathers, and the other just souls, whose liberation from prison he had already purchased. This he accomplished in an admirable and glorious manner, for his august presence, at once shed a celestial lustre upon the captives filled them with
those
;

inconceivable joy ; and imparted to them that supreme happi thus verifying his ness which consists in the vision of God Amen, I say to thee, this promise to the thief on the cross 1 This, deliverance of day thou shall be with me in Paradise." the just was, long before, predicted by Ozeas, in these words : 3 Hell I will be thy bite O Death I will be thy death,
;
"

"

:"

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 3 and lastly, the same is expressed by the

II.

Despoiling the principalities and Apostle in these words powers, he hath exposed them confidently, openly triumphing over them in himself." 4 However, to comprehend still more clearly the efficacy of this mystery, we should frequently call to mind, that not only those who were born after the coming of the Saviour, but, also, those who preceded that event from the days of Adam, or shall suc ceed it to the consummation of time, are included in the redemp tion purchased by the death of Christ. 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 borne to the bosom of Abraham ; or, as is still the case with those who require to be freed from the stains of sin, or die in debted to the divine justice, were purified in the fire of purga
"

tory.
HI.

The second
6 Article!

why Christ descended into hell is, that heaven and on earth he may proclaim his power and authority and that every knee of things in heaven, and on earth, and under the earth, should bend at his name." 5 And here, who is not filled with admiration and astonishment when he contemplates the infinite love of God to 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 prison he had achieved at the price of his blood now come to the second part of the Article, and how inalso,

Another reason,

there, as well as in

"

"We

defatigable should be the labours of the pastor in

its

exposition
*

Luke

xxiii. 43.

Ozeas

xiii.

14.
ii.

Zach.

ix. 1 1.

Col.

ii.

15

5 Phil.

10.

On

the fifth article of the Creed.

53

\ve learn irom these words of the Apostle to Timothy; "Be mindful that the Lord Jesus Christ is risen again from the dead ?1 words no doubt, addressed not only to Timothy, but to all who have care of souls. But the meaning of the Article Its meanm sis, that after Christ the Lord had expired on the cross, on the sixth day and ninth hour, and was buried on the evening of the same day by his disciples, who with the permission of the go vernor Pilate, laid the body of the Lord, when taken down from the cross, in a new tomb, in a garden near at -hand his soul was reunited to his body, early on the morning of the third day after his death, that is on the Lord s-day and thus he, who was dead during those three days, returned to life, and rose from the embraces of the tomb. By the word resurrection, however, we Resrirrerare not merely to understand that Christ was raised from the Uon SUI rior to the -i -11dead a privilege common with him to many others but that he natural of rose by his own power and virtue, a singular prerogative pecu- power liar to him alone for it is incompatible with our nature, nor was it ever given to man to raise himself, by his own power, from death to life. This was an exercise of power reserved for the omnipotent hand of God, as these words of the Apostle de clare for, 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 whilst in the grave, or from his soul whilst disunited from his body, existed in both, and gave to both a capability of reuniting and thus did the Son of God, by his own power, return to life, and rise again from the dead. This David foretold, when, filled with the spirit of God, he prophesied in these words His right hand hath 3 This we, wrought for him salvation, and his arm is holy." also, have from the divine lips of ihe Redeemer himself: that I may take it again and I lay down my life," says he, have power to lay it down, and power to take it again." 4 To the Jews he also said, in confirmation of his doctrine Des
:

f"

man<

"

"

"I

"

"

5 Al troy this temple, and in three days I will raise it up." though the Jews understood him to have spoken thus of the magnificent temple of Jerusalem, built of stone: yet, as the he spoke of the temple Scripture, testifies in the same place, of his body." 6 sometimes, it is true, read in Scripture, 7 that he was raised by the Father ; but this refers to him as man as those passages, which, on the other hand, say that he rose by his own power, relate to him as God. 8
"

We

the peculiar privilege of Christ to have been the first Christ first kegotthis divine prerogative of rising from the dead, for he is called in Scripture the first begotten of the dead and 0?10 the first born from the dead also, the Apostle also says, Christ is risen from the dead, the first fruits of them that for by a man came death, and a man the resurrection sleep
It is also

"the

who

enjoyed
"

:""

;"

"

by

2Tim.il.

8.

2 Cor.

xiii. 4.

Ps. xcvii. 2.

<

John

x. 17,

18

John ii.

19.
9

John

ii.
i.

21.
5.

Acts

ii.

24

iii.
i.

15.

Kom.

viii.

34.

Apoc.

10

Col.

18.

5*

54

The Catechism of the Council of Trent.

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, who have believed in his 1 These words of the Apostle are to be understood of coming."
:

a perfect resurrection,
life,

by which we

are resuscitated to eternal

being no longer subject to death. 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, 3 all of many were thus raised from the dead before Christ whom, however, were restored to life to die again ; but Christ
;

the Lord, having conquered death, rose again to die no more, Christ rising according to this clear testimony of the Apostle : from the dead, dieth now no mpre, death shall no longer again
"

have dominion over

Chnst rose
again on ihe tin
"Tin-:

him."

THIRD

DAY"]

In

explanation

of these

additional

words of the

Article, the pastor will inform the people, that Christ did not remain in the grave during the entire of these three days, but, as he lay in the sepulchre during an entire natural

Why
da y-

on

the third

day, during part of the preceding day, and part of the following, 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. declare his divinity, he deferred not his resurrection to the end of the world whilst at the same time, to prove his humabut on nity, and the reality of his death, he rose not immediately,

the third day alter his death, a space of time sufficient to prove
that
According to the
>

he had really died.

the Fathers of
thfe first

Here

the words, the

"according to

the

whTndded
the creed.
to

^rom Apostolical tradition,

Council of Constantinople added which they received and imbodied with the creed, because
Scriptures,"

same Apostle teaches the absolute necessity of

t ] ie

the

mystery

Of
for

resurrection,

when he

"

says

If Christ be

not risen

and your faith is also vain, again, then is our preaching vain, 4 Hence, admiring our belief of you are yet in your sins." It is of little moment to be this Article, St. Augustine says lieve that Christ died ; this, the Pagans, Jews, and all the
"

wicked believe in a word, all believe that Christ died but, to believe that he rose from the dead is the belief of Christians 5 Hence it that he rose again, this we deem of great moment." his disciples of his is, that our Lord very frequently spoke to and seldom or never of his passion without ad resurrection Thus, when he said "The Son of verting to his resurrection. Man shall be delivered to the Gentiles, and shall be mocked and have scourged him, they scourged and spit upon and after they and the third day he shall he added will put him to death 8 rise Also, when the Jews called upon him to give an
;
;

"

?"

again."

attestation of the truth of his doctrine

he said

"

A
:

the Prophet
1

by some miraculous sign, but the sign of Jonas sign shall not be given them for as Jonas was three days and three nights in
2

1
1

Cor. xv. 2023. Cor. xv. 14. 17.

Kmus

xvii. 22.

4 Kings
6

iv. 34.

Rom.

vi. 9.

August

in Ps. cxx. 4.

Luke

xviii. 32, 33.

Matt. xvi. 21.

On the fifth

article

of the Creea.
.

55

the whale s belly, so shall the Son of man be three days and 1 three nights in the bosom of the earth." To understand, still better, the force and meaning of this Ar- Three ticle, there are three things which demand attentive considera- ^j"f^ are tion first, the necessity of the resurrection secondly, its end here to be and object ; thirdly, the blessings and advantages of which it is explained.
: ;

it was necessary that 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 This is a reason assigned by the Apostle in his Epis exalted. be He humbled himself," says he, tle to the Philippians coming obedient unto death ; even unto the death of the cross ; for which cause God, also, hath exalted him." 3 He rose, also, to the resur confirm our faith, which is necessary to justification

to us the source.

With regard

to the first,

I.

he should

rise again, in order to

^^f ,!^
surrection.

"

"

rection of Christ from the dead irrefragable proof of his divinity.

by

his

own power,

affords an

It also

our hope,
that

for, as

Christ rose again,

we

nurtures and sustains rest on an assured hope,

too, shall rise again ; the members must necessarily arrive at the condition of their head. This is the conclusion which St.

we

Paul draws from the reasoning which he uses in his epistles to the Corinthians, 3 and Thessalonians ; 4 and Peter, the prince of Blessed be God and the Father of our Lord the Apostle, says Jesus Christ, who, according to his great mercy, hath regenera
:

ted us unto a lively hope, by the resurrection of Jesus Christ from the dead, unto the inheritance incorruptible." 5 Finally, the resurrection of our Lord, as the * pastor will inculcate, was
.

II.

Its
.

endantl

necessary
tion
:

to

complete the mystery

of

our salvation and redemp

object,

and

by his death, Christ liberated us from the thraldom of sin, restored to us, by his resurrection, the most important of
"

Hence these those privileges which we had forfeited by sin. words of the Apostle He was delivered up for our sins, and rose again for our justification." 8 That nothing, therefore, may be wanting to perfect the work of our salvation, it was necessary that, as he died, he should, also, rise again from the dead. From what has been said we can perceive the important adIII. Its Wesi vantages which the resurrection of our Lord has conferred on the faithful ; in his resurrection, we acknowledge him to be the a dvomaimmortal God, full of glory, the conqueror of death and hell ; ges. and this we are firmly to believe and openly to profess of Christ Jesus.
:

Again, the resurrection of Christ effectuates our resurrection, not only as its efficient cause, but also as its model. Thus 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 re surrection of the dead." 7 To accomplish the mystery of our redemption in all its parts, God made use of the humanity of Christ as its efficient instrument, and hence, his resurrection is
"

n.

Luke
<

xi. 29.

Matt.

xii.

39, 40.

2
i.

Philip,

ii.

8, 9.

Thes.

iv. 14.

5 1

Peter

3, 4.

m.

iv. 25.

3 1 Cor. xv. 12. 7 j Cor. xv. 21.

56

The Catechism of the Council of Trent.

his resurrection It is also, the model most perfect of all and as his body, rising to immor tal glory, was changed, so shall our bodies also, before frail and in mortal, be restored and clothed with glory and immortality

the efficient cause of ours.

was

the

ill.

we look for the Saviour our the language of the Apostle ; Lord Jesus Christ, who will reform the body of our lowness, made like to the body of his glory." 1 The same may be said of a soul dead in sin: how the esur"

rection of Christ
"

is

proposed

to

such a soul as the model of her

;

resurrection, we learn from the same Apostle, when he says Christ is risen from the dead by the glory of the Father, so we

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 and a little after, likeness of his resurrection knowing that Christ, rising from the dead, dieth no more, death shall no more have dominion over him for in that he died to sin, he died
also
;
"

;"

So do you also once: but in that he liveth, he liveth unto God. reckon, that you are dead to sin, but alive unto God in Christ Jesus our Lord." a From the resurrection of Christ, therefore, we should derive
two important lessons of instruction 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,
;

the other, that we should so justice, beneficence, and humility ; persevere in that newness of life, as never more, with the divine
assistance, to stray from the paths of virtue
IV.

on which we have once entered. Nor do the words of the Apostle prove only that the resurrec tion of Christ is proposed as the model of our resurrection they and imparts also, declare that it gives us power to rise again to us strength and courage to persevere -in holiness and righteous As ness, and in the observance of the commandments of God. his death not only furnishes us with an example, but also sup so also, his resurrection plies us with strength to die to sin
;
;

God in invigorates us to attain righteousness ; that worshipping to which piety and holiness, we may walk in the newness of life we have risen for the Redeemer achieved principally by his re surrection, that we, who before died with him to sin, and to the
;

world,
Principal proofs of a

may

rise, also,

with him again

to a

new

discipline

and

manner of

life.

twn
tin.

frora

The principal proofs of this resurrection from sin which demand If observation, are comprised in these words of the Apostle ou ^ e risen wli^ Christ, seek the things that are above, where y Christ is sitting at the right hand of God." 3 Here, he distinctly
"

tells us, that

and re they, whose desire of life, honours, riches, are directed chiefly to the place in which Christ dwells, pose, Mind the have truly risen with him : but when he adds : 4 he that are above, not the things that are on the earth
"

things gives this, as

Phil.
iii.

;"

it

were, as another standard, by which

2

we may
iii.

20, 21.

Rom

yi.

46. 911.

Col.

iii.

Col.

2.

On

the sixth article of the Creed.

57

ascertain if we have truly risen with Christ ; for as a relish for food indicates a healthy state of the body : so, with regard to the soul, if we relish whatever is true, whatever is modest, whatever is just, whatever is holy," 1 and experience within us a sense of the sweetness of heavenly things this we may con sider a very strong proof, that with Christ we have risen to a
"

new and

spiritual life.

ARTICLE
"

VI.

HE ASCENDED INTO HEAVEN, SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY."

HE ASCENDED INTO HEAVEN"] Filled with the Spirit of Triumphoi God, and contemplating the blessed and glorious ascension of g^"^^" our Lord into heaven, the prophet David exhorts all to celebrate to be celebrated by that splendid triumph, with the greatest joy and gladness Clap all ye nations, shout unto God with the your hands," said he, voice of joy. God is ascended with jubilee, and the Lord with the sound of trumpet." 3 The pastor will hence learn the obli gation imposed on him, of explaining this mystery with unre
" "

"

mitting assiduity, and of taking especial care that the faithful not only see it with the light of faith, and of the understanding ; but still more, that, as far as it is in his power to accomplish,

they make

it

image

in their lives

their study, with the divine assistance, to reflect and actions.

its

With

which has
ascension;

regard, then, to the exposition of this sixth Article, reference, principally, to the divine mystery of the

First part

the
[

tl

"

part, and point out its itteacbas lorce and meaning. That Jesus Christ, having fully accom- ustobelieve plished the work of redemption, ascended, as man, body and j

we

vv u

shall begin with

its first

soul, into heaven, the faithful are unhesitatingly to believe as God, he never forsook heaven, as he does all
filling

for

places
II.

with his divinity.

The pastor is, also, to teach that he ascended by his own power, not by the power of another as did Elias, who was taken 3 jp into heaven in a fiery chariot or, as the prophet Habacuc ;* or Philip, the deacon, who were borne through the air by the 5 divine power, and traversed the distant regions of the earth. Neither did he ascend into heaven, solely by the exercise of his
;

m.

power which he possessed as man although human power alone was insuffi cient to raise him from the dead, yet the virtue, with which the blessed soul of Christ was endowed, was capable of moving the
supreme power
as

God, but
;

also,

by

virtue of the

body as
its

it pleased, and his body, now glorified, readily obeyed impulsive dominion. Hence, we believe that Christ ascended 2

Phil. iv. 8.

ps

xlvj. 1.6. 34 Rings s Acts viii. 39.

ii. 1 ]

Dan.

xiv.

35

58
into

7 he Catechism

of the Council of Trent.

Second
part of the

heaven as God and man, by his own power. We now come to the second part of the Article. SlTTETH AT THE RIGHT HAND OF GOD THE FATHER AL
"

Article

trope.

In these words we observe a trope, that is, the changing of a word from its literal, to a figurative meaning, a 1 thing not nnfrequent in Scripture, when, accommodating its lan guage to human ideas, it attributes human affections and human members to God, who, spirit as he is, admits of nothing corpo real. But, as amongst men, he who sits at the right hand is considered to occupy the most honourable place, so, transferring
MIGHTY"]

the idea to celestial

as

things, to express the glory

which Christ,

man, enjoys above all others, we confess that he sits at the What the hand of his Eternal Father. This, however, does not word sit- right and figure of body but declares the fixed and teth means imply position here. permanent possession of royal and supreme power and glory, rais which he received from the Father; as the Apostle says ing 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 u These words manifestly imply that all things und^r his feet." this glory belongs to our Lord, in so special a manner, that it and cannot consist with the nature of any other created being To which of hence, in another place, the Apostle asks the angels said he at any time, sit on my right hand, till I make 3 thine enemies thy footstool But the pastor will explain the sense of the Article, more at large of History the ascen by detailing the history of the ascension, of which the evangelist
:
"

"

?"

sion.

All other
mysteries
refer to it as to their

end and comple

tion.

St. Luke has left us an admirable description, in the Acts of the 4 In his exposition, he will observe, in the first place, Apostles. that all other mysteries refer to the ascension, as to their end and completion; as all the mysteries of religion commence with the Incarnation of our Lord, so his sojourn on earth terminates with

Moreover, the other Articles of the Creed, which regard Christ the Lord, show his great humility the Sa and lowliness nothing can be conceived more humble, nothing viour s life more lowly, than that the Son of God assumed the frailty of our compared but nothing more magnificently, with his as flesh, suffered and died for us cension. nothing more admirably proclaims his sovereign glory and divine majesty, than what is contained in the present and preceding ar ticles, in which we declare, that he rose from the dead, ascended into heaven, and now sits at the right hand of his Eternal Father. When the pastor has accurately explained these truths, he will Reasons of the ascen next inform the faithful, why our Lord ascended into heaven. sion. He ascended because the glorious kingdom of the highest hea I. vens, not the obscure abode of this earth, presented a suitable from the tomb, dAvelling-place to him whose glorified body, rising was clothed with immortality. He ascended, not only to possess II.
his ascension into heaven.

Tenor of

Dionys. Areop. Epist

lib*,

ix.

Eph.
3

Basil,

de

Spir.

Sanct

c. vi.

i. 20 Heb. i.

22, Athan.
13.
*

Serm. Acts i.

contra Arian.

On

the sixth article of the Creed.

59

the throne of glory, and the kingdom which he purchased at the whatever regards the sal price of his blood, but also to attend to He ascended, to prove thereby that his vation of his people. 1 kingdom is not of this world," for the kingdoms of this world
"

HI.

are terrene and transient, and are based upon wealth and the power of the flesh ; but the kingdom of Christ is not as the

Jews expected, an

Its riches, too, are spiritual, as

earthly, but a spiritual and eternal kingdom. he shows by placing nis throne

in the heavens, where they, who seek most earnestly the things that are of God, abound most in riches and in abundance of all

good

God chosen

Hath not things, according to these words of St. James : the poor in this world, rich in faith and heirs of the
"

kingdom which God hath promised

to

them

that love

him

3
?"

He
him
tion,

also ascended into heaven, in order to teach us to follow thither in mind and heart, for as, by his death and resurrec

iy

he bequeathed to us an example of dying and rising again in spirit ; so by his ascension he teaches us, though dwelling on con earth, to raise ourselves in thought and desire to heaven, 3 fessing that we are pilgrims and strangers on the earth, seeking
"

a country of God
in

"

;"

"

;"*

for,"

fellow-citizens with the saints, and the domestics our conversation is says the same Apostle,
"

heaven."

The extent and unspeakable greatness of the blessings, which the bounty of God has bestowed on us with a lavish hand, were, long before, as the Apostle interprets him, sung by David in these words: He ascended on high, led captivity captive, and 6 On the tenth day after his ascension, he gave gifts to men."
"

sent

down

filled the

the Holy Ghost, with whose power and plenitude he multitude of the faithful, then present, and fulfilled his
"

VI

It is expedient for you that splendid promise go not, the Paraclete will not come to you ; but,
:

I if

go; for

if

I go, I will

send him to
to the
8
us,"

7
you."
"

Apostle,

that

he

He also ascended into heaven, according may appear in the presence of God for
"

VIL

with the Father: these things I write to says St. John, you, that you may not sin, but if any man sin, we have an ad vocate with the Father, Jesus Christ, the just, and he is the pro 8 There is nothing from which the faith pitiation for our sins." ful should derive greater joy than from the reflection that Jesus Christ is constituted our advocate and intercessor with the Fa ther, 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. 10 Ascending into heaven, he threw open its gates, which had been closed by the sin of Adam ; and, as he foretold his disciples, at his last supper, secured to us a way by which we may arrive at eternal

and discharge

for us the office of advocate

My,

little children,"

VIII

John

xviii. 36.
iii.

2
6

James
.

ii.

5.

Heb.
iv. 8.

xi.

13, 14.

Philip,

20.
8

ps i xv

ji.

19.

Eph.

John

xvi. 7, 8.

Eph. ii. Acts i.

19.
4, 5.

Heb.

ix.

24.

91 Johnii. 1,2.

>Johnxiv.2.

60

The Catechism of the Council of Trent.

In order to demonstrate this by the event, he intro happiness. duced, with himself into the mansions of eternal bliss, the souls of the just whom he had liberated from prison. 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, and are far raised above the reach of human reason and intelligence. If therefore, the Lord had not departed from us, the merit of ou* Blessfaith should not be the same, for Jesus Christ has Kn the nox ed are they who have not seen and have believed much to confirm our hope believing thai place, it contributes Christ, as man, ascended into heaven, and placed our nature ai the right hand of God the Father, we are animated with a stron? hope that we, as members, shall also ascend thither, to be there united to our head, according to these words of our Lord him self: "Father, I will, that where I am, they, also, whom thou 2 hast given me, may be with me." Another most important advantage, flowing; from the ascension, is, that it elevates our affections to heaven, and inflames them with the Spirit of God; for, most truly has it been said, that, where our treasure is, there, also, is our heart." 3 And, in
:
"

Its other advanta-

gesT

."aid

"*

II

HI.

"

deed, were Christ the Lord dwelling on earth, the contempla aud the enjoyment of his presence, must ab sorb all our thoughts, and we should view the author of such H sort of earthlv blessings only as man, and cherish towards him affection : but, by his ascension into heaven, he has spiritualized our affection for him, and has made us venerate and love as God. him who, now absent, is the object of our thoughts, not of our This we learn, in part, from the example of the Apos senses. tles, who, whilst our Lord was personally present with them,
tion of his person,

seemed to judge of him, in some measure, humanly and, in part, It is expedient for from these words of our Lord himself: you The affection, with which they loved him when that I go." 4 present, was to be perfected by divine love, and that, by the coming of the Holy Ghost; and, therefore, he immediately sub
;
"

IV.

If I go not, the Paraclete will not come to you." joins Besides, he thus enlarged his dwellingplace on earth, that is, his Church, which was to be governed by the power and guid ance of the Holy Spirit and left Peter the prince of the Apos tles, as chief pastor, and supreme head upon earth, of the uni
"

Some, also, he gave Apostles, some Prophets, and other some Evangelists, and other some Pastors and Doc 5 tors," and, thus, seated at the right hand of the Father, he con according to tinually bestows different gifts on different men To every one of us is given grace, ac the words of St. Paul 6 cording to the measure of the giving of Christ." what was already said of his death and resurrection Finally,
versal Church.
"

"

John

xx. 29.
5

jon n xvii. 24. Eph. iv II.

Malt.
6

vi. 21.

<

John

xvi. 7.

Eph.

iv. 7.

On
the
faithful will

the seventh article of the Creed.

61
al

deem not

less true of his ascension; for,

though we owe our redemption and salvation to the passion of Christ, whose merits opened heaven to the just, yet his ascen
sion
to
is not only proposed to us as a model, which teaches* us look on high, and ascend in spirit into heaven : but also im to us a divine virtue which enables us to accomplish what

it

parts teaches.

ARTICLE
*

VII.

FROM THENCE HE SHALL COME TO JUDGE THE LIVING AND THE

DEAD."

invested with three eminent offices and func- The three ces of and Judge. But as, in the preceding Articles, we have shown that the human race was redeemed by his passion and death and as, by his ascension into heaven, it is manifest that he has undertaken the perpetual advocacy and patronage of our cause; it next follows, that, in this Article, we
is

JESUS CHRIST

lions, those of Redeemer, Patron,

fl>

the Sacred Scriptures inform us, that there are two Last Jutlir ( of Christ, the one, when he assumed human flesh, for comings our Salvation, in the womb of a virgin ; the other, when he shall come, at the end of the world, to judge mankind. This coming is called, in The day of the Lord The day of Scripture, the Lord," says the Apostle, shall come, as a thief in the and our Lord himself says : Of that day and hour no night 3 In proof of the last judgment, it is enough to body knoweth." adduce the authority of the Apostle: must all," says he, 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." 3 Sacred Scripture abounds in tes timonies to the same effect, which the pastor will meet, every where, throughout the Inspired Volume, 4 and which not only establish the truth of the dogma, but also place it, in vivid co lours, before the eyes of the faithful : that as, from the begin ning, the day of the Lord, on which he was clothed with our

set forth his character as The scope and intent of the Meaningot judge. Article is to declare, that on the last day he will judge the whole the Article.

human

race

"

"

:"

"

"

;"*

"

We

"

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, the second day of the Lord may be the object of our most earnest desires ; looking for the blessed hope and coming of the glory of the great God." 5
flesh,
"

pastor
1
4 1

But, with a view to the better explanation of this subject, the is to distinguish two distinct periods at which every one
Thess.
y.
ii.

Two
meilts

2.

Kings

10.

Isaias

ii.

Matt. xxiy. 36. Mark xiii. 32. 12. 19 xiii. 9. Jerem. xxx. 23.
:

2 Cor. v.
9.

10.
ii.

Dan.

ii.

Joel

1.

5 Tit.

ii.

13.

62

T7ie Catechism of the Council of Trent.

must appear

in the presence of

God,

to render

an account of

all

his thoughts, words, and actions, and receive sentence accordingParticular. ly s from the mouth of his judge : the first, when each one departs
thjis life
;

for

God, where
during
General,
life,

instantly placed before the judgment seat of that he had ever done, or spoken, or thought, shall be subjected to the most rigid scrutiny ; and

he

is

all

this is called the particular

judgment

the second,

when, on the

place, all men shall stand together, before the tribunal of their judge, that, in the presence and hearing of a congregated world, each may know his final doom : an announcement which will constitute no small part of the pain

same day, and

in the

same

Why

a ge-

neraljudg-

I.

and punishment of the wicked, and of the remuneration and re wards of the just; when the tenor of each man s life shall appear This is called the general judgment and it in its true colours. becomes an indispensable duty of the pastor to show why, be sides the particular judgment of each individual, a general one The first rea should also be passed upon the assembled world. son is founded on circumstances that must augment the rewards
;

II.

Those who depar* or aggravate the punishments of the dead. this life sometimes leave behind them children who imitate thp conduct of their parents, dependants, followers ; and others who admire and advocate the example, the language, the conduct of those on whom they depend, and whose example they follow ; and as the good or bad influence of example, affecting as it does, the conduct of many, is to terminate only with this world ; jus tice demands that, in order to form a proper estimate of the good or bad actions of all, a general judgment should take place. Moreover, as the character of the virtuous frequently suffers from misrepresentation, whilst that of the wicked obtains the commendation of virtue ; the justice of God demands that the former recover, in the presence and with the suffrage of a con gregated world, the good name of which they had been unjustly
deprived before men. Again, as the good and the bad perform their good and bad actions not without the co-operation of the body, these actions are common to the body as their instrument and the body, there fore, should participate with the soul in the eternal rewards of virtue, or the everlasting punishments of vice and this can only be accomplished by means of a general resurrection and of a ge
; ;

III.

IV.

neral judgment. Finally, it was important to prove, that in prosperity and ad versity, which are sometimes the promiscuous lot of the good

and of the bad, everything is ordered by an all-wise, all-just, and Providence it was therefore, necessary not only, that rewards and punishments should await us in the next life ; but that they should be awarded by a public and general judgment that thus they may be better known and rendered more conspicu ous to all and that, in atonement for the querulous murmurings, to which, on seeing the wicked abound in wealth and flourish in honours, even the Saints themselves, as men, have
all-ruling
:

On

the seventh article of the Creed.

;

63

sometimes given expression a tribute of praise may be offered My feet," says by all to the justice and providence of God. were almost moved, my steps had well nigh the Prophet, because I had a zeal on occasion of the wicked, seeing slipt and a little after: Behold these the prosperity of sinners are sinners, and yet abounding in the world, they have obtained and I said, then have I in vain justified my heart, and riches washed my hands among the innocent and I have been scourged 1 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 3 walking about the poles of heaven," tempted to say that God, not the earth. has this truth been Wisely, therefore, regards made one of the twelve articles of the Christian creed, that
"

should any be tempted to doubt for a moment, their faith may be confirmed by the satisfactory reasons which this doctrine Besides, the just should be encouraged presents to the mind.

by the hope, the wicked appalled by the terror of a future judg ment ; that knowing the justice of God, the former may not be disheartened, and, dreading his eternal judgments, the latter may be recalled from the paths of vice. Hence speaking of the last
will,

day, our Lord and Saviour declares, that a general judgment one day take place, and describes the signs of its approach that seeing them, we may know that the end of the world is at hand. 3 At his ascension also, to console his Apostles, over whelmed 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."* That this judgment is ascribed to Christ our Lord, not only as Christ not God, but also as man, is expressly declared in Scripture for ll y ^ although the power of judging is common to all the Persons of a so as die blessed Trinity, yet it is specially attributed to the Son, be- manum1 cause to him also in a special manner, is ascribed wisdom. But
;
"

( "

man, he will judge the world, is confirmed by the testi As the Father hath mony of our Lord himself when he says: 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." 5 There is a peculiar propriety in Christ s Why as man ? that as sentence is to be sitting in judgment on this occasion pronounced on mankind, they may see their judge with their eyes, and hear him with their ears, and thus learn their final doom, 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 the prince of the Apostles, when ex pounding, in the house of Cornelius, the principal dogmas of Christianity, and teaching that Christ was suspended from a cross, and put to death by the Jews, and rose the third day
that as
"

^[j^,

ft. Ixiii. 2, 3. 12

14-

2Jobxxii. 14.
5

Matt, xxiv. 29.

Acts ill.

John v

26, 27.

64
to life,

The Catechism of
added
"

the Council of Trent.

,

and he has commanded us to preacr

and

to

this is he, testify to the people, that to be the judge of the living and the
Signs

who was
dead."

appointed of

God

which are
P
the general

The Sacred Scriptures also inform us, that me nt s iaji be preceded by these three principal
}

the general judgsigns, the preach-

ing

judgment

faith,

The

last

sentence.

^ ie Gospel throughout the world, a defection from the This Gospel of the king and the coming of Antichrist. shall be preached in the whole world, dom," says our Lord, for a testimony to all nations, and then shall come the consum 3 The apostle also admonishes us that we be not se mation." for if the day of the Lord were at hand duced by any one, unless there come a revolt first, and the man of sin be revealed, 3 the son of perdition," the judgment will not come. The form and procedure of this judgment the pastor will easily 4 learn from the oracles of Daniel, the writings of the Evangelists and the doctrine of the Apostle. The sentence, also, to be pro nounced by the judge, is here deserving of more than ordinary attention. Looking to the just standing on his right, with a coun
f
"

"

"as

The good

The bad

tenance beaming with joy, the Redeemer will pronounce sentence Come ye on them, with the greatest benignity, in these words blessed of my Father, possess the kingdom prepared for you from the beginning of the world." 5 That nothing can be con ceived, more delightful to the ear than these words, we shall comprehend, if we only compare them with the sentence of con demnation to be hurled against the wicked and call to mind, that by them the just are invited from labour to rest, from the vale of tears to the mansions of joy, from temporal misery to eternal happiness, the reward of their works of charity. Turning next to those who shall stand on his left, he will pour out his justice on them in these words Depart from me, ye cur
"

"

sed, into everlasting

and his angels." 8 fire, prepared words, depart from me," express the heaviest pu nishment with which the wicked shall be visited their eternal banishment from the sight of God, unrelieved by one consolatory
for the devil

These

first

"

the pain hope of recovering so great a good. This divines call of loss," because in hell, the wicked shall be deprived of the 7 The words ye cursed," which are light of the vision of God. added, must augment to an extreme degree, their wretched and
"
"

If when banished from the Divine pre calamitous condition. sence, they could hope for blessing of any sort, it might be to them some source of consolation ; but deprived of every such expectation that could alleviate calamity, the divine justice, whose severity their crimes have provoked, pursues them with into everlasting every species of malediction. The words, which follow, express another sort of punishment, called fire," the pain of sense because, like other corporal by Divines
" "

punishments, amongst which, no doubt,

i

fire

produces the most

<

3 2 Thess. ii. Dan. vii. 9. Matt. xxiv. 14. 2, 3. 7 Matt. xxv. 41. Chrysost. in Matth. horn. 23. August lib. 9. moral, cap. 46. Serm. 181. de temp. Greg.

Acts

x.

42.

Matt. xxv. 34.

On
intense
it

the eighth article of the Creed.

felt

6f>

When, pain, through the organs of sense. moreover, we reflect that this pain is to be eternal, we are at once satisfied that the punishment of the damned admits of no
is

increase.

These ^re considerations, which the pastor should very fre- The faithquently press upon the attention of the faithful; the truth which this Article announces, seen with the eyes of faith, is most effi- reminde/ cacious in bridling the perverse propensities of the heart, and ? f the last 1 Hence we read in Ecclesiasticus Jt withdrawing souls from sin. Remember thy last end, and thou shall never sin." 3 And in deed, it is almost impossible to find one so prone to vice, as not to be capable of being recalled to the pursuit of virtue, the

^^^1

"

by

day will come when he shall have to render an account before a most rigorous judge, not only of all his words and actions, but even of his most secret thoughts, and shall suffer punishment according to his deserts. But the just man must be more and more excited to cultivate justice, and, although doomed to spend his life in want, and obloquy, and torments, he must be transported with the greatest joy, when he looks forward to that day on which, when the conflicts of this wretched life are over, he shall be declared victorious in the and admitted into his heavenly country, hearing of all men shall be crowned with divine, and these, also, eternal honours. It becomes, therefore, the duty of the pastor to exhort the faith ful to model their lives after the best manner, and exercise them
reflection

that the

selves in evrj ry practice of piety

to

that thus they may be enabled look forward with greater security, to the great coming day of .he Lord, and even as becomes children, desire it most earnestly.
;

ARTICLE
*

VIII.
GHOST."

BELIEVE IN THE HOLY

subject

Articles, error were alike unpardonable. Hence, the Apostle is careful to instruct some amongst the Ephesians, with regard to the Person of the Holy Ghost. 3 asked if had received

Ghost. On this subject, also, the pastor will omit nothing that study and assiduity can effect ; for on this, and the preceding

HITHERTO we have expounded, as far as the nature of the seemed to require, what regards the first and second Persons of the Holy Trinity. It now remains to explain what the Creed contains with regard to the third Person, the Holy

Necessity f Faith m
Ghost,

the

not so

Having Holy Ghost, and having received much as know the existence of
"

they answer, that they did the Holy Spirit, he imme

for

diately subjoins
1

In

whom,

therefore,

were you baptised

1.

?"

Aug. senn. 128. de temp. Greg. hom. 39. in Evang. Bernard serm. 2 Eccles. vii. 40. 3 A C ( S x j x 2. crtmjiim Sanctorum.
.

in festo

66

The Catechism of the Council of Trent.

to signify that a distinct cessary to the faithful.

knowledge of

this Article is

most ne

they derive this special fruit considering, attentively, that whatever they possess, they pos sess through the bounty and beneficence of the Holy Spirit they learn to think more modestly and humbly of themselves
it

From

and
first

to place all their

step towards

hopes in the protection of God, which is the consummate wisdom and supreme happiness
to the

Meaningof
HolyGhoat

The
the
.
.

exposition of this Article, therefore, should begin with

u !^?^

meaning here attached e

,.
. .

words, Holy Ghost;

ii
i
T-<

for,

applied to the r ather and the Son, (both are spirit, both holy,) and also includes angels, and care must be taken that the faithful be not the souls of the just The pastor, then, led into error by the ambiguity of the words. will teach, in this Article, that by the words Holy Ghost, is un derstood the third Person of the blessed Trinity ; a sense in which they are used, sometimes in the Old, and frequently in Thus David prays Take not thy Holy the New Testament. and in the Book of Wisdom, we read : Spirit from me shall know thy thoughts, except thou give wisdom, and send thy a And in another place : He crea Holy Spirit from above are also commanded, in the ted her in the Holy Ghost." 3 New Testament, to be baptised, "in the name of the Father, we read that the and of the Son, and of the Holy Ghost most holy Virgin conceived of the Holy Ghost ; 5 and we are who baptiseth us in the Holy sent by St. John to Christ, 6 with a variety of other passages in which the words Ghost;"
this appellation is equally true
;
"

when

11

as

"

;"*

Who

"

?"

We

:"*

"

Why

the hird Per-

Holy Ghost occur. Nor should it be deemed matter of surprise, that a proper name s no t given to the third, as to the first and second Perj

holy TrinL called ty has no

:

sons

the second Person is designated by a proper name, and Son, because, as has been explained in the preceding Articles, his eternal birth from the Father is properly called ge

neration.

neration

As, therefore, that birth is expressed by the word ge 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 is characterised by no proper name, but is called spiration and procession ; the Person produced is, consequently, characterised by no proper name. As, however, we are obliged to borrow, from created
;

names given to God, and know no other created means of communicating nature and essence than that of genera we cannot discover a proper name to express the manner tion in which God communicates himself entire, by the force of his
objects, the
;

love.

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
Ps.
1.

Unable, therefore, to express the emanation of the third Person, by a proper, we have recourse to the common name of

12, 13.
5

Wis.
i.

ix.

17.

3
i.

Eccles.

i.
<>

9-

<

Matt

xxviii. 19-

Matt.

20.

Luke

35.

John

i.

33.

On

the eighth article of the Creed.

67

But the people, when once acquainted with the import of the The Holy G KSt name, should, first of all, be taught that he is equally God with the Father and the Son, equally omnipotent, eternal, perfect, the God with supreme good, infinitely wise, and of the same nature with the the Father l Father and the Son. All this is, obviously enough, implied by n
the force of the

word

"in,"

when we
;

say:

"I

believe in the

i.

which, to mark the particularity of our faith, is and is also clearly esprefixed to each Person of the Trinity tablished by many passages of Scripture when, in the Acts of the Apostles, St. Peter says Ananias why hast thou con ceived this thing in thy heart?" he immediately adds "thou hast not lied to men but to God 51 calling him, to whom he had before given the name Holy Ghost, immediately after, God.

Holy Griost

;"

II.

"

The

Apostle, also, writing to the Corinthians, interprets

"There
"

what
are,"

III.

he says of God, as said of the Holy Ghost:

says he,
" "

diversities of operations, but the same God, who worketh all in all all these things one but," continues he, and the same spirit worketh, dividing to every one according as he will." 3 In the Acts of the Apostles, also, what the prophets attribute to one God, St. Paul ascribes to the Holy Ghost thus Tsaias had said I heard the voice of the Lord, saying Whom shall I send ? and who shall go for us ? and I said Lo here am I, send me. 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 3 eyes, and hear with their ears Having cited these words, the Apostle adds Well did the Holy Ghost speak to our
;"
"

IV

"

:"

"

fathers,

by

Isaias the

4
prophet."

Again, the Sacred Scriptures, by annexing the Person of the Holy Ghost to those of the Father and the Son ; as when bap
tism

V.

commanded to be administered, in the name of the Father, and of the Son, and of the Holy Ghost," leaves no room whatever to doubt the truth of this mystery for if the Father is God, and the Son God, why not confess that the Holy Ghost, who is united with them in the same degree of honour, is also
is
"

Besides, baptism administered in the name of any creacan be of no effect: "Were you baptised in the name s of Paul says the Apostle, to show that such baptism could have availed them nothing to salvation. Having, therefore, been baptised in the name of the Holy Ghost, we must acknowledge the Holy Ghost to be God. But this same order of the three Persons, which proves the divinity of the Holy Ghost, is observable in the epistle of St.
?

God

vi

ture,

1"

vil.

John

There are three who give testimony in heaven ; Father, the Word, and the Holy Ghost ; and these three one 8 and, also, in that noble eulogy, or form of praise to Trinity : Glory be to the Father, and to the Son, and to Holy Ghost," which closes the psalms and divine praises.
"

the are the the

;"

"

Acts

v. 3, 4.

2 1 Cor. xii. 6, 11.

5 1

Isains vi.
6

Cor.

i.

U.

810. Uoha v. 7.

Acts sxvhi. 25.

68
VTII.

The, Catechism of the Council of Trent.

which goes, most forcibl ; Finally, not to omit an argument establish this truth, the authority of Holy Scripture proves, that whatever faith attributes to God, belongs equally to the Holy Ghost : to him is ascribed, in Scripture, the honour of temples that your members are the Apostle, not,"
v>

"

Know you
3

"

says

the temple of

1
"the

4 to speak by the pro to search the depths of God, vification, 8 5 and to be present in all places ; all of which are attri phets,

Holy

Ghost;"

and also

sanctification. 2 vi-

buted to

God

alone.

to the faithful, that pastor will, also, accurately explain Ghostadis- the Ghost is God, so as to be the third Person in the diHoly n vine nature, distinct from the Father and the Son, and produced from?h^ Father and by their will. To say nothing of other testimonies of Scripture, 7 the Son. furnishes an ir t he form O f baptism, taught by the Redeemer, that the Holy Ghost is the third Person, selfrefragable proof existent in the divine nature, and distinct from the other Persons

The Holy

The

The a doctrine taught, also, by the Apostle, when he says and the charity of God, and the grace of our Lord Jesus Christ, 8 Amen." communication of the Holy Ghost, be with you all. This same truth, is still more explicitly declared in the word. the Fathers of the first Council of which were here added
"

by

impious folly of Macedonius 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 the Holy Ghost to be Lord," prophets." Thus, by confessing declare, how far he excels the angels, who are the per they
Constantinople, to
"

refute the

And

in the

Holy Ghost

the

"

fection of created intelligence ; for, they are for ministering spirits, sent to minister
" "

all,"

says the
shall

Why called
the
"giver

Apostle, 9 receive the inheritance of salvation." the Holy Ghost: They, also, designate

them who
giver of

"The

life,"

because the soul lives more by an union with God, than the the soul. As, body is nurtured and sustained by an union with then, the Sacred Scriptures ascribe to the Holy Ghost this union of the soul with God, with great propriety, is he denominated
"

His procession from the Father

"

sjl

who words immediately succeeding the Son," the faithful are to be proceedeth from the Father and Ghost proceeds by eternal procession, taught, that the Holy from the Father and the Son, as from one principle a truth from which the least propounded to us by an ecclesiastical rule, confirmed by the authority of the departure is unwarrantable, Sacred Scriptures, and defined by the Councils of the Church.
"

the giver of life." With re g ard to the

He shall Christ himself, speaking of the Holy Ghost, says he shall receive of mine 10 and we, also, glorify me, because find that the Holy Ghost is, sometimes, called, in Scripture, the Spirit of the Father the Spirit of Christ," sometimes, 11 another time, by the is, one time, said to be sent by the Father,
"

;"

"

"

;"

1
<

Cor.

vi. 19. Hi.

2
ii.

2 Cor.
2 Cor.

6; 1 Cor.
13.

10.

2Thess. ii. 13. s 2 Petr.

i.

Petr.
6

i.

2.
i.

John John

vi. 64.
1

i.

21.
10

VVis.

7.

Matt. xxvm.
ll

9.

xiii.

9Heb.

14.

John

xvi. 14.

xiv. 26.

On
Son
alike
J
;

the eighth article of the Creed.

69

thus signifying, in unequivocal terms, that he proceeds from the Father and the Son. He," says St. Paul,
"

who

has not tne Spirit of Christ belongs not to

him."

In
the

his epistle to the Galatians,

he also

calls
"

the

Holy Ghost

hath sent the Spirit of God," says he, 3 In the Gos hearts, crying: Abba, Father." of St. Matthew, he is called the Spirit of the Father : It pel is not you that speak, but the Spirit of your Father that speakSpirit of Christ:
his
"

Son into^your
4

"

supper: send you, the Spirit of Truth, who proceedeth from the Father, he shall give testi 5 On another occasion, he declares, that he is mony of me." to be sent by the Father the Father will whom," says he, send in my name." 6 Understanding by these words, the pro
you;"
"

eth in

and our Lord himself

said, at his last

When

the Paraclate cometh,

whom

I will

"

"

Holy Ghost, we come to the inevitable conclusion, This exposition he proceeds from the Father and the Son. embraces the doctrine to be taught with regard to the Person of the Holy Ghost.
cession of the
that
It
is, also,
.

tain admirable effects, certain exalted gifts of the Holy , i which are said to originate and emanate trom him, as
-.

the duty of the pastor to teach that there are cer- The gifts Ghost, oftheHoly
. .

,,

Ghost,

Irom a

perennial fountain of goodness. Although the extrinsic works of the most Holy Trinity are common to the three Persons, yet many of them are attributed, specially to the Holy Ghost ; giving us to understand that they arise from the boundless love of God towards us for as the Holy Ghost proceeds from the divine will, inflamed, as it were, with love, we can comprehend that these effects which are referred, particularly, to the Holy Ghost, are the result of the boundless love of God towards us. Hence it is, that the Holy Ghost is called A GIFT ; for by a gift we understand that which is kindly and gratuitously be What stowed, without reference to anticipated remuneration. ever gifts and graces, therefore, have been bestowed on us, by
:

that what have we," says the Apostle, Almighty God, and we have not received from God 7 we should piously and gratefully acknowledge, as bestowed by the grace and gift of
" "

?"

the

: not to mention the creation of the world, the propagation and government of all created beings, as noticed in the first Article we proved, a little before, that the giving of life is, particularly, attributed to the Holy Ghost, and the propriety of this attribution is further confirmed by the tes I will give you spirit and timony of the prophet Ezekiel 8 The prophet Isaias, however, enumerates the you shall live." effects peculiarly attributed to the The spirit of Holy Ghost
;
"

Holy Ghost. These gifts are numerous

"

wisdom, and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, and the spirit of the fear of 9 effects which are called the the Lord the Holy gifts of
:"

John xv. John xv.

26. 26.

2
e

Rom.
John

viii. 9.

xiv. 26.
9

7 1

Gal. iv. 6. Cor. iv. 7.

Matth. x. 20. Ezek. xxxvii.

6.

Isaias

xi. 3.

70

The Catechism of the Council of Trent.

Ghost, and, sometimes, the Holy Ghost. Wisely, therefore; does St. Augustine admonish us, whenever we meet the wora
in Scripture, to distinguish whether it means the Person of the Trinity, or his gifts and operations :* they The dili are as distinct as the Creator is from the creature. should be the gence of the pastor, in expounding these truths, the Holy Ghost that we de greater, as it is from these gifts of rive rules of Christian life, and are enabled to know if the Hoi) Ghost dwells within us. which signs us with the hoi} But the grace of justification,

Holy Ghost,

third

"

Justifying

Grace, the

"

Ghost.

3 the pledge of our inheritance," tran spirit of promise, who is scends his highest 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.

BELIEVE THE HOLY CATHOLIC CHURCH.

Why
tobe

this

care-

I T w ill not be difficult to estimate the care with which the 5 if we P astor should explain this ninth Article to the faithful,

fully ex plained.

attend to the following important considerations : that, as S. 6 and ex Augustine observes, the prophets spoke more plainly of the Church than of Christ, foreseeing that on this a plicitly much greater number may err and be deceived, than on the wicked mystery of the incarnation after ages were to behold men, who, imitative as the ape, that would fain pass for one of the human species, arrogate to themselves exclusively the name of Catholic, and, with effrontery as unblushing as it is impious, assert that with them alone is to be found the Catholic Church
:

Who

is

to

be called a
heretic.

with this Secondly, that he, whose mind is deeply impressed will experience little difficulty in avoiding the awful heretic so danger of heresy for a person is not to be called a soon as h e errs i n matters of faith then only is he to be so he called, when, in defiance of the authority of the Church, maintains impious opinions, with unyielding pertinacity. As, to be therefore, so long as he holds what this Article proposes of heresy believed, no man can be infected with the contagion the pastor should use every diligence, that the faithful, knowing this mystery, and prepared against the wiles of Satan, persevere
truth,
; : ;

in the true faith.

But
1

this Article
lib. 15.
1. 1.

hinges upon the preceding one,

xviii. 19.
2

for,

having

D.
1

August
iii.

3 1

John John

iii.

de Trinit. cap. 2 Peter i. 4 2 Peter i. 4.

6 S.

Eph. i. 13. Council Trid. Sess. in Ps. xxx. 15 Aug.

6.

On

the ninth article of the Creed.

71

already established that the Holy Ghost is the source and giver of all holiness, Ave here confess our belief in the Church which he has endowed with sanctity. As the word Ecclesia (church) which is borrowed from the Meaning Greek, has been applied, since the preaching of the Gospel, to of the word sacred things, it becomes necessary to explain its meaning. The (church.) word Ecclesia (church) means a calling forth ; but writers afterwards used it to signify a council or assembly. Nor does it matter whether the word is used in reference to the professors of a true or a false religion : in the Acts of the Apostles it is said of the people of Ephesus, that, when the town-clerk had and if you in appeased a tumultuous assemblage, he said
"

quire after any other matter,

1

it

may

be decided in a lawful as
"

The Ephesians, who were worshippers (Ecclesia) of Diana, are thus called by the Apostle, a lawful assembly" Nor are the Gentiles only, who know not God, (Ecclesia) called a church or the councils of wicked assembly, (Ecclesia)
sembly"
r : :

and impious men are also, sometimes, called by the same name I have hated the assembly (Ecclesiam) of the malignant," says a the Psalmist, "and with the wicked I will not However,in ordinary Scripture-phrase, the word was afterwards used to designate the Christian commonwealth only, and the assemblies of the faithful that is of those Avho were called by faith to the light of truth, and the knowledge of God; who, forsaking the darkness of ignorance and error, worship the living and true God in piety and holiness, and serve him from their whole hearts. In a word, the Church," says S. Augustine, consists of the
:
"

sit."

"

"

faithful dispersed

throughout the
"

world."

Under
tant

the

word

Church"

are

signifies, we at once recognize the benignity and splendour of divine grace, and understand that the Church is very unlike all other commonwealths they rest on human reason and human prudence this, on the wisdom and councils of God for he called us by the interior inspiration of the Holy Ghost, who, through the ministry and labour of his pastors, and preachers, penetrates into the hearts of men. Moreover, from this calling we shall better understand the end which the Christian should propose to himself, that is, the knowledge and possession of things eternal, when we reflect why the faithful, living under the law, were of old, called a synagogue, that is, a congregation as S. Augustine observes, they were so called, because, like cattle which usually go to gether, they looked only to terrestrial and transitory things and hence the Christian people are called a church, not a syna gogue, because, despising terrestrial and transitory things, they aspired only to things heavenly and eternal. Many other names, replete with mysteries, are employed, by an easy deflection from their original meaning, to designate the
: ; ;
:
"

mysteries, for, Ecclesia (church)

in this

"calling

comprehended no unimpor- Mysteries which the word W ordh (-om forth,"

prises.

In what

it

^TnT
gogue.

;"*

Other

Acts

xix. 39.

2 Ps.

xxv. 5.

3 S.

\ug. in

Ps. cxux.

Aug.

in Ps. Ixxvii. Ixxxi.

72
Christian
"

The, Catechism of the Council of Trent.

commonwealth by the Apostle it is called House and Edifice of God," when writing to Timothy, he
:

"

the

says,

I.

II.

III-

If I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the 1 It is called a house living God, the pillar and ground of truth." because it consists, as it were, of one family, governed by one It is Father, and enjoying a community of all spiritual goods. also called the flock of Christ, of which he is the door and the 3 It is called the spouse of Christ: have es shepherd." poused you to one husband," says the Apostle to the Corin
"

"I

IV.

present you a chaste virgin to Christ:" Husbands, love your Ephesians, he says wives, as Christ, also, loved the Church, and delivered himself 4 This and, also, speaking of marriage, he says up for it 5 is a great sacrament, but I speak in Christ and in the Church." the Church is called the body of Christ, as may be Finally, seen in the epistles of St. Paul to the Ephesians, 8 and Colossians 7 appellations each of which has considerable influence in exciting the faithful to prove themselves worthy the bound less clemency and goodness of God, who chose them to be his
thians,
"that

may

and writing
:"

to the

"

"

people.

The
Church
triumphant

Having explained these things, it will be necessary to enumerate the several component parts of the Church, and point
out their difference, in order that the faithful
i_

j-

and
tant

i^-ici

mill;

comprehend

the

nature, properties,

the better the gifts, and graces of

may

God s special predilection ; and uncea singly offer to the divine majesty the homage of their grateful The Church consists principally of two parts, the one praise. called the Church triumphant, the other, the Church militant. 8
Church, the object of
Triumph-

Militant,

The Church triumphant is that most glorious and happy assem blage of blessed spirits, and of those souls who have triumphed over the world, the flesh, and the devil, and, now exempt from the troubles of this life, are blessed with the fruition of everlasting bliss. The Church militant is the society of all the faith
ful still

wages

eternal

dwelling on earth, and is called militant, because it war with those implacable enemies, the world,

the flesh and the devil.

that there are

We

two Churches

of one Church ; one part gone of its heavenly country ; the other, following every day, until, at length, united to its invisible head, it shall repose in the frui tion of endless felicity. 9 The Church militant is composed of two classes of persons, Composed of the good t h e g 00 j and the bad, both professing the same faith and par6 and the , ,1 , i-/v bad. taking of the same sacraments ; yet differing in their manner of life and morality. The good are those who are linked to gether not only by the profession of the same faith, and the par.

are not, however, hence to infer they are two constituent parts before, and now in the possession

,,

>

Tim. iii. 15. Eph. v. 32.

1

Ezek. xxxiv.

5.

John
^

Eph. i. 23. 9 Aug. lib.

ii.

2 Cor. x. 7. Colos. i. 24. de Civ. Dei, c. 9.

xi. 2. 8

* Eph. v. 25 Aug. Ench. c. ]

On
ticipation of the

the ninth article of the Creed.

;

73
the
spirit
"

Lord knoweth who are his." 1 Who they are that compose this we, also, may remotely conjecture pronounce with cer 3 Of this part of his Church, therefore, our tainty we cannot. Lord does not speak, when he refers us to the Church, and com mands us to hear and to obey her 3 unknown as is that portion of the Church, how ascertain with certainty, whose decision to recur to, whose authority to obey ? The Church, therefore, as
class
; :

grace, and the

same sacraments but bond of charity of whom

:

also
St.

by

of

Paul says

The

the Sacred Scriptures, and the writings of the holy men who are gone before us, testify, includes within her fold the good and the bad : and this interpretation is sustained by the Apostle,

There is one body and one spirit."* Thus Figures says : and com * understood, the Church is known, and is compared to a city built 8 on a mountain, and seen from every side. 5 As all must yield ofthe" obedience to her authority, it is necessary that she may be Church, 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 8 compared to a net cast into the sea, to a field in which tares were sown with the good grain, 7 to a threshing floor on which the grain is mixed up with the chaff, 8 and, also, to ten virgins, five of whom were wise, and five foolish ; B and, long be fore, we trace a figure and striking resemblance of the Church in the ark of Noah, which contained not only clean, but also unclean animals. 10 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. Hence, there are but three classes of persons excluded from Those wno her pale, infidels, heretics and schismatics, and excommunicated are excludn infidels, because they never belonged to, and never p a i e persons knew the Church, and were never made partakers of any of her sacraments ; heretics and schismatics, because they have sepa rated from the Church, and belong to her, only as deserters be
" .

when he

It is not, long to the army from which they have deserted. however, to be denied, that they are still subject to the jurisdic tion of the Church, inasmuch as they are liable to have judg ment passed on their opinions, to be visited with spiritual punish ments, and denounced with anathema. Finally, excommunicated persons, because excluded by her sentence from the number of her children, belong not to her communion until restored by re But with regard to the rest; however wicked and pentance.

flagitious, it is certain that they still belong to the Church ; and of this the faithful are frequently to be reminded, in order
to
1

be convinced
2 Tim.
ii.

that,

were even the

6. c. 12.
7

lives of her ministers de3

<

19.

Cone. Trid. Sess.

6

Matt. v. 15.

Matt., xiii. 47. 10 Gen. 9 Matt. xxv. 1,2.

Matt, xviii. 17. Matt. xiii. 24.

1

Eph.

Luke

iy.

4.

iii.

17.

vii. 2.

Pet.

iii.

20.

74

Tlie Catechism of the Council of Trent.

Other applications

Church.

based by crime, they are still within her pale, and, therefore lose no part of the power, with which her ministry invests them. But portions of the Universal Church are, also, usually called a Church, as when the Apostle mentions the Church at Corinth, The private houses at Galatia, 2 at Laodicea, 3 at Thessalonica. 4 of the faithful, he, also, calls Churches the Church in the house of Priscilla and Aquila he commands to be saluted 5 and in another place, he says Aquila and Priscilla, with their domestic Church, salute you much." 8 Writing to Philemon, he makes use of the same word, in the same sense. 7 Some times, also, the word Church is used to signify the prelates and If he will not hear thee," says our pastors of the Church
:
:
"

"

Lord,

"

tell it to

the

Church."

the authorities of the Church.

assemble
poses
is,

to

hear the

also, called is specially used to signify the

Here the word Church means place in which the faithful word of God, or for other religious pur a Church 9 but, in this Article, the word

The

good and the bad, the governing

and the governed.

Distinctive

theclmrch

I.

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. The first mark of the true Church is described in the Creed of dove is one, my beauthe Fathers, and consists in unity
to the faithful, that thus
"

The known

distinctive

marks of

this

Church

are also to be

made

My

Unity.

vas t a multitude, scattered far and wide, is called one, for the reasons mentioned by St. Paul in his One Lord, one faith, one bap epistle to the Ephesians 11 tism." This Church has, also, but one ruler and one governor, hath made the invisible one, Christ, whom the Eternal Father head over all the Church, which is his body ia the visible one, him, who, as legitimate successor of Peter the prince of
t jf

u j one

jg

"io

one>

"

"

;"

the Apostles,

fills

the apostolic chair.

A visible
headneces"

head is necessary to establish and preserve unity in the Church is the unanimous accord of the Fathers; e sentiments of St. Jerome, in his work against an(^ on ^is, Jovinian, are as clearly conceived as they are happily expressed is chosen, that, by the appointment of a One," says he, 13 and to Da head, all occasion of schism may be removed Let envy cease, let the pride of Roman ambition be mascus, humbled : I speak to the successor of the fisherman, and to the Following no chief but Christ, I am disciple of the cross.

That

this visible

"

"

;"

"

united in communion with your Holiness, that is, Avith the I know that on that rock is built the Church. chair of Peter. Whoever will eat the lamb outside this house is profane : who The ever is not in the ark of Noah shall perish in the flood."
2 Cor.
s *

i.

1.

Rom.

xvi. 3-5.
i3

2 Gal. i. 2. 6 1 Cor. xvi. 19.

10

Colos. iv. 16.

?

* 1
12

Phil.

i.

2.

Thess. i. Mat. xviii.

ph.
i.

1.

17.

1 Cor. xi. 18.

Cant.

vi. 8.

Eph.

iv. 5.

22, 23.

S.

Hyeroa

lib. 1.

contr. Jovin. in

med.

et epist 57.

On
and Cyprian
"

the ninth article of the Creed.

1

76

before, established by S. S. Irenaeus, the latter, speaking of the unity of the Church, observes : The Lord said to Peter, I say to thee Peter ! Church : 3 thou art Peter : and upon this rock I will build

same doctrine was, long

2
:

my

and although, after his resurrec he builds his Church on one As the tion, he gave equal power to all his Apostles, saying, Receive ye the Holy Father hath sent me, I also send you. Ghost 4 yet, to display unity, he disposed, by his own autho had its beginning with one, rity, the origin of this unity, which It cannot be ascribed &c." Again, Optatus of Milevis says to ignorance on your part, knowing, as you do, that the episco Peter sat, was, pal chair, in which, as head of all the Apostles,
; ;
"

first,

fixed

by him

in the city of

Rome
;

that in

him alone may

be preserved the unity of the Church and that the other Apos tles may not claim each a chair for himself; so that, now, he,
erects another, in opposition to this single chair, is a schis 5 In the next place, S. Basil has prevaricator." these words : Peter is made the foundation, because he says : Thou art Christ, the Son of the living God: and hears in re

who

matic and a

"

ply that he

is

a rock

but although a rock, he

is

not such a rock

as Christ, for in himself Christ is, truly, an immoveable rock, but Peter, only by virtue of that rock ; for God 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 be Should stows on his servants." 6 Lastly, S. Ambrose says any one 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, and, therefore, does the Saviour appoint Peter head and pastor of all the faithful, when, in the most ample terms, he commits to his care the feeding of all his 7 sheep desiring that he, who was to succeed him, should be invested with the very same power of ruling and governing the
; ;
;

entire

Church."

Apostle, moreover, writing to the Corinthians, tells is but one and the same Spirit who imparts .1 / i i grace to the iaithlul, as the soul communicates life to the members of the body. 8 Exhorting the Ephesians to preserve this Be careful to keep the unity of the Spirit in unity, he says, the bond of peace." 9 As the human body consists of many members, animated by one soul, which gives sight to the eyes,

The

them, that there

/.

Unity of he i aith ful how to u be

preserved.
1-

"

Iren. lib. 3. contr. hseres. cap. 3.

3

fere.
5

Matt

B. Cyprian, de simp, prseel. in principle

1

xvi. 18.
1

John

xx. 21, 22.

9

Optat

Initio lib. 2.

ad Parmen.
Cor.
xii

6 Basil, horn. 29.

quse est de psenit

John

xxi. 15.

11, 12.

Eph.

iv. 3.

76

The Catechism of the Council of Trent.

hearing to the ears, and to the other senses, the power of dis charging 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 :* we all hope for the same consummation,
eternal
life.

Finally, the faith,

"

which

all

are

bound

to believe
;"

and to profess, is one Let there be no schisms amongst you 3 and baptism, which is the seal of our solemn initiation into the
:

Christian faith,
II.

is, also,

one. 3
"

ess

Another distinctive 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 5 as other holy, because she is consecrated and dedicated to God things, such as vessels, vestments, altars, when appropriated and
: ;

dedicated to the worship of God, although material, are called holy ; and, in the same sense, the first-born, who were dedi cated to the Most High God, were, also, called holy. 6 It should not be deemed matter of surprise, that the Church, although numbering amongst her children many sinners, is called holy ; for as those who profess any art, although they should depart from its rules, are called artists ; so the faithful, although offending in many things, and violating the engagements, to the observance of which they had solemnly pledged themselves, are called holy, because they are made the people of God, and are consecrated to Christ, by baptism and faith. Hence, S. Paul calls the Corinthians sanctified and holy, although it is certain that amonst them there were some, whom he severely rebuked as carnal, and, also, charged with grosser crimes. 7 She is, also, to be called holy, because, as the body, she is united to her head, Christ Jesus, 8 the fountain of all holiness, from whom flow the graces of the Holy Spirit, and the riches of the divine bounty Pre S. Augustine interpreting these words of the prophet serve my soul because I am holy," 9 thus admirably expresses Let the body of Christ boldly say, let also, that one himself: man, exclaiming from the ends of the earth, boldly say, with Christ his head, and under Christ his head I am holy : for he received the grace of holiness, the grace of baptism and of re mission of sins:" and a little after: "If all Christians and all
"

"

the faithful, having been baptized in Christ, have put him on, as many of you as according to these words of the Apostle 10 if have been baptized in Christ, have put on Christ 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." 11 Moreover, the Church alone has the legitimate worship of sa crifice, and the salutary use of the sacraments, by which, as thr efficacious instruments of divine grace, God establishes us ii true holiness ; so that to possess true holiness we must belong
1S>

1 Cor. i. 10. Eph. iv. 4. Exod. xiii. Levit xxvii. 28. 30. 8 9 Ps. Ixxxv iv. 15, 16. Eph. 11 Eph. v. 26, 27. 30.

Eph.

iv. 5.
7
1 I0

1 1

Pet.

ii.

9. 3.

12.
2.
l2

Cor. i. 2. 1 Cor. Gal. iii. 27. St. Aug. in Psalm Ixxxv. 2.

iii.

On

the ninth, article of the Creed

1

77

The Church, therefore, it is clear, is holy, to this Church. and holy, because she is the body of Christ, by whom she is 3 3 sanctified, and in whose blood she is washed.
Church is, that she is Catholic, that is, she called Catholic, because, as S. AuShe is diffused by the splendour of one faith gustine says from the rising to the setting sun." 4 Unlike republics of human institution, or the conventicles of heretics, she is not circum scribed within the limits of any one kingdom, nor confined to the members of any one society of men but embraces, within the amplitude of her love, all mankind, whether barbarians or Therefore it is Scythians, slaves or freemen, male or female. written, "Thou hast redeemed us to God in thy blood, out of
third
;

The

mark of
"

the
is

m.
Catholicity

universal

and justly
:

every tribe, and tongue, and people, and nation, and hast made us to our God, a kingdom." 5 Speaking of the Church, David Ask of me, and I will give thee the Gentiles for thy says : inheritance, and the utmost parts of the earth for thy posses 8 sion and also, will be mindful of Rahab and of Baby 7 and lon knowing me This man and that man is born in 8 her:" To this Church, "built on the foundation of the Apos tles and Prophets," 9 belong all the faithful who have existed from Adam to the present day, or who shall exist, in the pro fession 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
"

:"

"I

"

:"

them

that are afar.

She

is, also,

who
those

desire eternal salvation

This, therefore,

entered the ark, to escape perishing in the flood. 10 is to be taught as a most just criterion, to dis tinguish the true from a false Church. The true Church is, also, to be known from her origin, which A she derives under the law of grace, from the Apostles ; for her y doctrines are neither novel nor of recent but were deliorigin, vered, of old, by the Apostles, and disseminated throughout the world. Hence, no one can, for a moment, doubt that the impi ous 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, may know the true Catholic Church, the Fathers, guided by the Spirit of God, added to the Creed the word "APOSTOLIC;"" for the Holy Ghost, who pre sides over the Church, governs her by no other than Apostolic men ; and this Spirit, first imparted to the Apostles, has, by the infinite goodness of God, always continued in the Church. But
2 i. Eph. i. 7. 13 ; v. 26. sanctitate Ecclesiee vide Justin. Mart, in utraque Apol. Tert. in Apol. Aug. contr. Fulg. c. 17. Gregor. Moral. L. 37. c. 7. 4 S. 5 6 Ps- ii. 8. 181. de temp. Aug. serm. 131 Apoc. v. 9, 10. 7 Ps. Ixxxvi 4. 8 Ps. Ixxxvi. 5 Gen. vii. 7. Eph. ii. 20. 11 De vene. Ecclesia? notis vide Aug. contra epist fundament!, cap. 4. Tertul. lib

who

must cling

called universal, because all to and embrace her, like

IV.

Eph.

14.

De

&

>

to

de

praescript.

7*

78

The Catechism of the Council of Trent.

as this one Church, because governed by the Holy Ghost, can not err in faith or morals, it necessarily follows, that all other societies arrogating to themselves the name of Church, because guided by the spirit of darkness, are sunk in the most perni cious errors both doctrinal and moral. But as the figures of the Old Testament have considerable Figures of theChurch. influence in exciting the minds of the faithful, and recalling to
their recollection these

on

this account,

most salutary truths, and are, principally mentioned by the Apostle, the pastor will not

II.

pass by so copious a source of instruction. Amongst these It was figures the ark of Noah holds a conspicuous place. constructed by the command of God, 1 in order, no doubt, to signify the Church, which God has so constituted, as that who ever enters her, through baptism, may be safe from all danger of eternal death, while such as are not within her, like those who were not in the ark, are overwhelmed by their own crimes. Another figure presents itself in the great city of Jerusalem, 2 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,
The
Church
to

to the

be believ ed, and

how

at all, be acceptable to God. Finally, with regard Church, the pastor will teach how to believe the Church can constitute an article of faith. Reason, it is true, and the senses are competent to ascertain the existence of the Church, that is, of a society of men devoted and consecrated to Jesus

nor does faith seem necessary in order to understand a but it is from is acknowledged by Jews and Turks the light of faith only, not from the deductions of reason, that the mind can comprehend the mysteries, which, as has been already glanced at, and as shall be, hereafter, more fully deve
Christ
;

truth

which

loped, when we come to treat of the Sacrament of Orders, are contained in the Church of God. As, therefore, this Article, as well as the others, is placed above the reach, and defies the
fess,

strength, of the human understanding, most justly do we con that human reason cannot arrive at a knowledge of the origin, privileges and dignity of the Church ; these we can con

The
Church
by

whom

template only with the eyes of faith. This Church was founded not by man, but by the immortal The God himself, who built her upon a most solid rock :
"

founded.

her." Highest Himself," Prophet, The peo The inheritance of God,"* Hence, she is called 5 ple of God," and the power, which she possesses, is not from man but from God. As this power, therefore, cannot be of hu man origin, divine faith can alone enable us to understand that the keys of the kingdom of Heaven are deposited with the 6 Church, that to her has been confided the power of remitting 8 and of consecrating sins 7 of denouncing excommunication
"

says the

"hath

founded
"

Gen.

vi, 14.
~

Gal.
"

iv. 26.
ii.

Heb.

xii. 5 b

IV. Ixxxvi. 5.

Ps.

8.

John

xx. 23.

Deut. xii. 22. Osee. ii. 1. Malt, xviii. 17.

1114.
6

18. 21.

Matt. xvi. 19-

On
the real

the ninth article of

the.

Creed.

79

body of Christ ;* and that her children have not here a 3 permanent dwelling, but look for one above. We are, therefore, bound to believe that there is one Holy We believe lh( Catholic Church but, with regard to the three Persons of the not in the ;Clmroh, TT TI Holy 1 nnity, the r ather, the Son, and the Holy Ghost, we not Church and hence, when only believe them, but, also, believe IN them speaking of each dogma, we make use of a different form of
; i
rr>

expression, professing to believe the holy, not IN the Holy Catholic Church ; 3 by this difference of expression, distin guishing God, the author of all things, from his works, and ac knowledging ourselves debtors to the divine goodness for all these exalted benefits bestowed on the Church.

"THE

COMMUNION OF

SAINTS."

THE Evangelist St. John, writing to the faithful on the di- This Arti1 6 vine mysteries, tells them, that he undertook to instruct them on cle ? the subject that you," says he, have fellowship with us, explained. may and our fellowship be with the Father and with his Son Jesus 4 Christ." This fellowship" consists in the Communion of the subject of the present Article. Saints, Would, that, in its exposition, pastors imitated the zeal of St. Paul and of the other
" "

"

5 for not only does it serve as an interpretation of the Apostles preceding Article, and is a point of doctrine productive of abund ant fruit ; but it also teaches the use to be made of the myste ries contained in the Creed ; because the great end, to which all our researches and knowledge are to be directed, is our admission into this most august and blessed society of the saints, and our steady perseverance 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."
!
"

that this Article

i

first place, are to be informed In what the Com were, a sort of explanation of the pre- munion of e j. one, which regards the unity, sanctity, and catholicity Saints" ceding of the Church for the unity of the Spirit, by which she is consists, governed, establishes among all her members a community of spiritual blessings, whereas the fruit of all the Sacraments is

The

faithful, therefore, in the

is,
i

as

it

11-

"

common
them

to all the faithful,

it

baptism, the door, as

Church, 7 are so many

and these Sacraments, particularly were, by which we are admitted into the connecting links which bind and unite

to Jesus Christ. That this Communion of Saints implies a communion of Sacraments, the Fathers declare in these words 8 I confess one of the Creed : After baptism, the baptism." Eucharist holds the first place in reference to this communion ; and after the Eucharist, the other Sacraments; for, although
"

J Hen. xiii. 14. 3 Heb. xiii. 10. John Aug. serm. 131. de. temp. 6 Col. i. 12. Aug. in Joan. Tract. 32. Aug. 1. 19, contr. Faustum. a Damasc. lib. 4. de fide orthodox, 12. 1 Cor. 13. cap.
<

i.

3.

c. 11.

60

The Catechism of the Council of Trent.

common to all the Sacraments, because all unite us to God, and render us partakers of him whose grace they communicate to us, this communion belongs, in a peculiar manner, to the Eucharist, 1 by which it is directly accomplished. But there is, also, another communion in the Church, which
demands attention every pious and holy action, done by one, which belongs to and becomes profitable to all, through charity, seeks not her own." 3 In this we are fortified by the concur rent testimony of St. Ambrose, who explaining these words I am a partaker with all them that fear of the Psalmist ; As we say that a member is partaker of the observes : thee," entire body, so are we partakers with all that fear God." not Therefore, has Christ taught us to say, my" bread ; 4 and the other petitions of that admirable prayer are equally general, not confined to ourselves alone, but directed, This comal so? to the general interest, and salvation of all. niunication of goods is often, very appositely illustrated in Scrip ture by a comparison borrowed from the members of the hu man 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. 5 Besides, they are so well organised and
:
" "

"

"

"

or<r,"

acriptu-

tion

of

this"

commu
nion:

knit together, that

with
the

it,

and

if,

of pleasure

is
;

if one suffers, the rest naturally sympathise on the contrary, one enjoys health, the feeling common to all. The same may be observed of

Church

although composed of various

members

of dif

ferent nations, of Jews, Gentiles, freemen and slaves, of rich and poor ; yet all, initiated by faith, constitute one body with

Christ,

who

is

their head.

To

each

member

of the Church,

is,

also, assigned its

peculiar office ; and 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

own

obey.
This com

munion

how

far

comimr
to the

wicked.

But, the advantages of so many and such exalted blessings, bestowed by Almighty God, are pre-eminently enjoyed by those who lead a Christian life in charity, and are just and beloved of God whilst the dead members, that is, those who are bound in thraldom of sin, and estranged from the grace of God, although
;

not deprived of these advantages, so as to cease to be members of this body, are yet, as dead members, deprived of the vivifying principle which is communicated to the just and pious Chris
tian. However, as they are in the Church, they are assisted in recovering lost grace and life by those who are animated by the Spirit of God, and are in the enjoyment of those fruits which are no doubt, denied to such as are, entirely, cut off from the com munion of the Church. 6

Cor.
<

x.

16.

2 1 vi. 11.

Cor.

xiii. 5.

S.

Matt.

* 1

Cor.

xii.

14.

Ambr. in Pa. 6 Aug. in

cxviii.

serm.

8. v. 63.

Ps. 70. serm. 2.

On
But the
alone
gifts,
:

the tenth article of the Creed.

justify

81

which
"

and endear us

to

God,

are

lot

"

Graces

graces gratuitously granted," such as know- f^^ed" ledge, prophecy, the gifts of tongues and of miracles, and others common to of the same sort, 1 are common, also, and are granted even to * em vvltl l e g00 the wicked ; not, however, for their own, but for the general good ; for the building up of the Church of God. Thus, the is gift of healing given, not for the sake of him who heals, but

common

In fine, every true Chris sake of him who is healed. 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 at once convicted of not having the love
for the
tian

of

God

within him. 2
it is

Those, therefore, who belong

"

to this

holy

manifest, enjoy a sort of happiness here below, and may truly say with the Psalmist 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

communion,

How

house,

Lord

3
!"

ARTICLE
"

X.
SIXS."

THE FORGIVENESS OF

this amongst the other Articles of the The belief alone sufficient to satisfy us, that it conveys a truth, ^le neces which is not only in itself a divine mystery, but also a mystery S ary to salhave already said that, with- vation. very necessary to salvation.

THE

enumeration of

Creed,

is

We

out a firm belief of

the Articles of the Creed, Christian piety is wholly unattainable. However, should a truth, which ought to bring intrinsic evidence to every mind, seem to require any other authority in its support ; enough that the Redeemer, a
all

when open short time previous to his ascension into heaven, ing the understanding of his disciples, that they might under stand the Scriptures," bore testimony to this Article of the It behoved Christ to suffer, and to Creed, in these words :
"

"

from the dead the third day, and that penance and re mission of sins, should be preached, in his name, unto all nations, beginning at Jerusalem."* Let the pastor but weigh well these Obliga ion words, and he will readily perceive, that the Lord has laid him ^r tTex^ under a most sacred obligation, not only of making known to plain it to the faithful, whatever regards religion in general, but also of ex- the people, plaining, with particular care, this article of the Creed. On this point of doctrine, then, it is the bounden duty of the pastor to teach that, not only is forgiveness of sins" to be found in the The Catholic Church, as Isaias had foretold in these words
rise again
" "

Cor.

xiii. 2.

Jo hn

lii.

17.

Ps. hxxiii. 2. 5.

Luke

i.xiv. 46, 47.

82

Tlit Catechism of the Council of Trent.

people that dwell therein shall have their iniquity taken away from them;" 1 but, also, that in her resides the power of for 3 which power, if exercised duly, and according to giving sins the laws prescribed by our Lord, is, we are bound to believe, such as, truly to pardon and remit sins. Baptism But, when we first make a profession of faith at the baptismal remits all fon t an(i are cleansed in its purifying waters, we receive this so that no sin, original or actual, of the punish- pardon entire and unqualified ments due commission or omission, remains to be expiated, no punishment to them. j;h e g race o f baptism, however, does not give ^ Q k e entuire(i exemption from all the infirmities of nature on the contrary, contending, as we each of us have to contend, against the mo tions of concupiscence, which ever tempts us to the commission of sin, there is scarcely one to be found amongst us, who op
;
? ;
r

poses so vigorous a resistance to its assaults, or who guards his 3 salvation so vigilantly, as to escape all the snares of Satan. that a power of forgiving sins, It being necessary, therefore, The power of the keys distinct from that of baptism, should exist in the Church, to hei theChurch. 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 by the most unquestionable authority of the Sacred I will in St. Matthew, the Lord says to Peter Scriptures and whatever give to thee the keys of the kingdom of heaven thou shalt bind on earth shall be bound also in heaven and whatever thou shalt loose on earth, shall be loosed also in hea whatever you shall bind on earth shall bt and again, ven bound also in heaven and whatever you shall loose on earth 5 shall be loosed also in heaven." Again, 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

Thispower are
extends to msretained."
8

and whose sins you shall

the exercise of this

Nor

is

power
:

retain, they restricted to

particular sins, for no crime, whkh the Church has not

no sinner,

however heinous, can be committed, power to forgive as, also, there is however abandoned, none, however depraved, who

should not confidently hope for pardon, provided he sincerely 7 Neither is the exercise of repent of his past transgressions. for whenever the sin this power restricted to particular times ner turns from his evil ways, he is not to be rejected, as we learn from the reply of our Lord to the prince of the Apostles, asking how often we should pardon an offending brother, Not only seven times," says the Re whether seven times but even seventy times seven." 8 deemer, But if we look to its ministers, or to the manner in which it Butisconfined to hi- j s to b e exercised, the extent of this power will not appear so and great ; for it is a power not given to all, but to bishops
;
"

"

2 Isaias xxxiii. 24. Aug. Aug. 1, 2, de pecoat. merit, c. 28. 7 Ambros. lib. 1. de poeniu c. 1,

hoinil. 49. cap. 3. Matt. xvi. 19. 5

<

Trident, Sess. v. can. 5

xviii. 18.
<>

Matt,

John

xx.

23

2.

Aug.

in

Ench.

c. 93.

Matt,

xviii. 21, 22.

On
priests

the tenth article of the Creed.

83

only

ments,

when duly

and sins can be forgiven only through the Sacra administered. The Church has received no
to

power otherwise

remit sin. 1
Its inesti-

But to raise the admiration of the faithful, for this heavenly gift, bestowed on the Church by the singular mercy of God towards us, and to make them approach its use with the more lively sentiments of devotion ; the pastor will endeavour to point out the dignity and the extent of the grace which it im If there be parts. 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 This is, manifestly, an effect unjust to a state of justification. of the infinite power of God, of that same power which we be lieve to have been necessary to raise the dead to life, and to summon creation into existence. 3 But if it be true, as the au
from the
3 thority of St. Augustine assures us it is, that, to recall a sinner 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

mi
,
V<

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 wonder ful a work to be referred I am he," says the Lord himself, I am he, who blotteth out by the mouth of his prophet, your 4 The remission of sins seems to bear an exact ana iniquities." logy to the cancelling of a pecuniary debt : as, therefore, none but the creditor can forgive a pecuniary debt, so the debt of sin, which we owe to God alone, (and our daily prayer is : for 5 give us our debts," ) can, it is clear, be forgiven by him alone,
"

"

"

and by none else. But this wonderful gift, this emanation of the divine bounty, was never communicated to creatures, until God became man Christ our Lord, although true God, was the first who, as man, received this high prerogative from his That heavenly Father that the Son of Man you may know," says he to the paralytic, hath power on earth to forgive sins, rise, take up thy bed, and 8 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, previously to his
"

First
**

given

to Christ

"

sit for ever at the right hand of 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.

ascension into heaven, there to

God.

If, therefore, whatever is the effect of infinite power claims The great e our highest admiration, and commands our profoundest reve-

Trid. Sess. 14. c. 6. Hier. epist. 1. post med. Ambr. de Cain et Abel, c. 4. 2 Trid. Sess. 6. c. 7. Sess. 14. 1, 2. Arc. tract. 7. 2. in Joan. 3 Aug. lib. 1. de pecc. merit, c. 23. 1. 50. horn. 23. Ambr. de Abel, cap. 4. 4 Isuias xliii. 25. * Matt. vi. 11. Matt. ix. G. Mark ii. 9, 10.
1

&

84
rence
;

The Catechism of

the Council of Trent*

perceive that this gift, bestowed on the hand of Christ our Lord, is one of The manner, too, in which God, in the full inestimable value. ness of his paternal clemency, resolved to cancel the sins of the world, must powerfully excite the faithful to the contemplation of this great blessing it was his will that our offences should

we must readily

Church by

the bounteous

be expiated in the blood of his only begotten Son, that he 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 redeem

Mortal

sin,

how
an

great

evil.

ed with corruptible things, as gold or silver, but with the pre a cious blood of Christ, as of a lamb unspotted and undenled we are naturally led to conclude that we could have received no gift more salutary than this power of forgiving sins, which pro claims the ineffable providence of God, and the excess of his love towards us. This reflection must produce, in all, the most abundant for whoever offends God, even by one mortal spiritual fruit sin, instantly forfeits whatever merits he may have previously acquired through the sufferings and death of Christ, and is en when already tirely shut out from the gate of heaven, which,
;"

closed, was thrown open to all by the Redeemer s passion. And, indeed, when this reflection enters into the mind, impos sible not to feel impressed with the most anxious solicitude, and contemplating the picture of human misery which it presents to our view. 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

we can no longer resist sentiments of exceeding joy, and gladness, and exultation, and must offer immortal thanks to God. If, when labouring under some severe malady, the medicines prepared for us by the art and industry of the physician, generally become grateful and agreeable to us ;
grace, his former dignity
;

how much more

The
ful

faith

should
re

have

remedies grateful and agreeable should those prove, which the wisdom of God has established to heal our remedies spiritual maladies, and restore us to the life of grace ; which, unlike the medicines used for the recovery of bodily health, bring with them, not, indeed, uncertain hope of recovery, but certain health to such as desire to be cured. The faithful, therefore, having formed a just conception of the dignity of so excellent and exalted a blessing, should be ex
horted to study, religiously, to turn it, also, to good account for he who makes no use of what is really useful and necessary
affords a strong presumption that he despises it ; particularly as, in communicating to the Church the power of forgiving sins, the Lord did so with the view, that all should have recourse to

course to the exer

cise

of

thia

power.

remedy ; for, as without baptism, no man can be cleansed from original sin, so, without the sacrament of penance,
this healing
1

Pet

Ui. 18.

3 1

Pet

i.

18, 19.

On
which
he
is

the eleventh article of the Creed.

85

who

another means instituted by God to cleanse from sin, desires to recover the grace of baptism, forfeited by

prntance, as we have already plenary power of forgiving sins, which, said, is unrestricted by time ; for as such a propensity to sin, must, manifestly, convict them of acting injuriously and contu and must, therefore render them to this divine
this

actual mortal guilt, cannot recover lost innocence. But here the faithful are to be admonished to guard against Danger of the danger of becoming more prepense to sin, or slow to refrom a presumption that they can have recourse to

maciously

power,

unworthy of the divine mercy so, this slowness to repentance must afford great reason to apprehend, lest overtaken by death,
;

of sins, they may, in vain, confess their belief in the remission which their tardiness and procrastination have, deservedly, for
feited. 1

ARTICLE
"

XI.
BODY."

THE RESURRECTION OF THE

convincing proof of the truth of Importance ls Ar~ evinced by the circumstance of its not only being ic i* proposed, in the Sacred Scriptures, to the belief of the faithful, This we scarcely but also fortified by numerous arguments. a circum find to be the case with regard to the other Articles stance which justifies the inference that on it, as on its most solid basis, rests our hope of salvation ; for according to the If there be no resurrection of the reasoning of the Apostle, dead, then Christ is not risen again ; and if Christ be not risen
this Article supplies a
is

THAT

our faith,

"

a is also vain." again, then is our preaching vain, and your faith The zeal and assiduity, therefore, of the pastor in its exposition

should not be inferior to the labour which impiety has expended That eminently im in fruitless efforts to overturn its truth. flow to the faithful from the knowledge of portant advantages
this Article will

And,
called
"

first,

appear from the sequel. that in this Article the resurrection of

body,"

the resurrection of the

is

a circumstance

deserves attention. The Apostles had for object, (for it is not without its object,) thus to convey an important truth, the imLest, therefore, contrary to the Sacred mortality of the soul. Scriptures, which, in many places, teach the soul to be immor
tal,
"

mankind is The which J^

resur-

kimf

w h y caln-d
>.

"theresur-

[jjj; j^"

3 any one may imagine that it dies with the body, and that the re both are to be resuscitated, the Creed speaks only of used The word, surrection of the body." caro," which is
"

&

Aug.
11
.

in Joan. Tract. S3. et lib. 50. homil. 41. a 1 Cor. xv. 1 3, 14.

Ambross. lib. 3 Wis. ii. 23 ;

2.
lii.

de premt.
4.

c. 1, 2. x.

Malt

28 ;

xxii. 31, 32.

36
in the

The Catechism of the Council of Trent.

flesh a word, symbol, translated literally, means which, though of frequent occurrence in Scripture to signify All flesh is grass the whole man, soul and body, as in Isaias, The Word was made flesh 2 is, however and in St. John, thus giving us to under used, here, to express the body only stand, that of the two constituent parts of man, one only, that whilst is the body, is corrupted, and returns to its original dust As then, without the soul remains incorrupt and immortal. so the soul, which dying, a man cannot be said to return to life never dies, could not, with propriety, be said to rise again.
"

:"

"

;"-

"

;"

The word body, is, also, mentioned, in order heresy of Hymeneus and Philetus, who during

to confute

the

the life-time of

the Apostle, asserted, that, whenever the Scriptures speak of the resurrection, they are to be understood to mean not the resur rection of the body, but that of the soul, by which it rises from The words of this Ar the death of sin to the life of grace. 3
ticle, therefore, clearly confute the error, and establish a real resurrection of the body. But it will be the duty of the pastor to illustrate this truth by examples taken from the Old and New Testaments, and froir
all

Proofs of
the resur rection of the body.

ecclesiastical
life

restored to sides those

resuscitated

by

who
by

In the Old Testament, some were history. s 4 and in the New, be Elias, and Elizeus were raised to life by our Lord, 8 many were
;

the Apostles, and

by

others. 7

Their resurrec

conveyed by this Article, for believing that many were recalled from death to life, we are also naturallj and the principal led to believe the general resurrection of all fruit which we should derive from these miracles is to yield tt To pastors, ordinarily this Article our most unhesitating belief. conversant with the Sacred Volumes, many Scripture proofs will, at once, present themselves but, in the Old Testament, the most conspicuous are those afforded by Job, when he says, 8 and by Daniel when, that in his flesh he shall see God of those who sleep in the dust of the earth," he says, speaking
; ;
"

tion confirms the doctrine

;"

"

"

some

shall

awake

to eternal life, others to eternal reproach." 8

In the

Testament the principal passages are those of St. Matthew, which record the disputation which our Lord held with the Sadducees 10 and those of the Evangelists which relate
;

New

Illustrated

by compa-

To these we may also add, the accurate reasoning of the Apostle, on the subject, in his epistles to the 12 and Thessalonians. 13 Corinthians, But, incontrovertibly as is this truth established by faith, it will, notwithstanding, be of material advantage to show from analogy and reason, that what faith proposes to our belief, nature acknowledges to accord with her laws, and reason with her dic tate. To one, asking how the dead should rise again, the Foolish man that which thou sowest is Apostle answers ;
to the last

judgment.

11

"

Isaias xl. 6.

5
i
"

j o hn 4 Kings iv. 34 xiii. 21. Acts ix. 40 xx. 10. John v. 25 xxviii. 29.
; ; ;

i.

14.
6

2 Tim.
ix.

ii.

17.

"3

Matt.

25.
9

Luke
Dan.

Job

xix. 26.
12 1

yii. 14, xii. 2.

15.

Kings xvii. 21, 22 John xi. 43, 44

lo
13

Cor. xv.

Matt. xxii. 31 Thess. iv. 13.

On

the eleventh article of the

Creed

87

not quickened, except it die first; and that which them sowest, but bare grain as of thou sowest not the body that shall be wheat, or of some of the rest ; but God giveth it a body as he It is sown in corruption, it shall rise and a little after, will 1 St. Gregory, calls our attention to many in
;
"

:"

The other arguments of analogy tending to the same effect: is every day withdrawn from our eyes, as it were, sun," says he, trees by dying, and is again recalled, as it Avere, by rising again as it were, by a resurrection, resume their ver lose, and
" "

incorruption."

dure

again, seeds die

by

putrefaction,

The
is

reasons, also,

and rise again by germination." 3 adduced by ecclesiastical writers, are well Proved by

In the first place, as the soul calculated to establish this truth. immortal, and has, as part of man, a natural propensity to be son

united to the body, its perpetual separation from it must be con But as that which is contrary to sidered contrary to nature. and offers violence to her laws, cannot be permanent, it nature, should be reunited to the body ; appears congruous that the soul

This argu and, of course, that the body should rise again. ment, our Saviour himself employed, when, in his disputation with the Sadducees, he deduced the resurrection of the body from the immortality of the soul. 3 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 of the soul should be re the latter unrewarded for their virtues united to the body, in order, as the partner of her crimes, or the in her punishments companion of her virtues, to become a sharer This view of the subject has been admirably or her rewards. 4
;

treated
tioch. 5
"

by

says,
all

men

be supposed immortal, is capable of enjoying happiness in a future life, were the body not to rise but 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 On the most miserable of men." life, should necessarily be
;
"

in his homily to the people of An Apostle speaking of the resurrection, If in this life only, we have hope in Christ, we are of 8 These words of St. Paul cannot the most miserable." to refer to the misery of the soul, which, because
St.

Chrysostom

To

this effect, the

this subject the Apostle is

"

much more

explicit in his epistle to

"

in the the Thessalonians glory in you," says he, Churches of God, that you may be counted worthy of the king dom of God, for which, also, you suffer : seeing it is a just that trouble you ; thing with God to repay tribulation to them 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." 7
:

We

Cor xv.

3642.
4 *

2 S.

Gregor.

lib. 14.

moral,
t>

c.

2830.
lib.

Matt.

xxii. 23.

Damasc.

lib. 4.

de

fide resurr.

S.

Chrysostom,

bornil.

de fide orthod. cap. 28. Ambros. 1 Cor. xv. 19. 49 and 50.
4.

72Thess.

1.

88

The, Catechism of the Council of Trent.

Again, whilst the soul is separated from the body, man cannot enjoy the consummation of happiness, replete with every good; for as a part, separated from the whole, is imperfect, the soul separated from the body must be imperfect and, therefore, that nothing may be wanting to fill up the measure of its happiness, the resurrection of the body is necessary. By these, and simi
;

lar

arguments, the pastor will be able

to instruct the faithful in

this Article.

The resur rection of

all not the same.

should also, carefully explain, from the Apostle, who are be raised to life. Writing to the Corinthians, St. Paul says, as in Adam all die, so, also, in Christ all should be made 1 Good and bad, then, without distinction, shall all rise alive." from the dead, although the condition of all shall 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

He

to
"

All shall die to rise

again.

we mean those who shall have died say of judgment, as well as those who shall then day die. That the Church acquiesces in the opinion which asserts that all, without distinction, shall die, and that this opinion is more consonant to truth, is recorded by the pen of St. Jerome, 2 whose authority is fortified by that of St. Augustine. 3 Nor does the Apostle, in his epistle to the Thessalonians, dissent from The dead who are in Christ this doctrine, when he says 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

judgment.

When we
.the

"

all,"

before

"

the

air."

St.

Ambrose explaining

these words says,

"

In that

very taking up, death shall anticipate, as it were by a deep shall in sleep, and the soul, having gone forth from the body, taken up, shall stantly return ; for those who are alive, when die, that, coming to the Lord, they may receive their souls from
his presence
;

because in his presence they cannot be

dead."

All shall
rise in their

own bodies.

This opinion is fortified by the authority of St. Augustine in his book on the City of God. 6 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 It is a truth conveyed accurate explanation from the pastor. This corruptible must put on the Apostle in these words by
"

this," incorruption emphatically designating by the word It is also, evident from the prophecy the identity of our bodies. I shall see of Job, than which nothing can be more express

"

;"

"

myself my God," says he, 8 behold, and not another." Finally, if we entertain very definition of resurrection, we cannot, reasonably, a shadow of doubt on the subject; for resurrection, as Damas"

whom

shall see,

and mine eyes only consider the

1 Cor. xv. 22.

1

2 S. 16.
7 1

Thess. v 15,

3 Hieron. epist 152. August, de Civil. Dei. lib. xx. c. 20. 6 Lib. xx. c. 20. In 1. epist. ad Thess. c. 4.

Cor. xv. 53.

Job

xix. 26, 27.

On
ceqe defines
fallen."

the eleventh article of the Creed.

"

89

it,

is

a return to the state from

which one has

Finally, if we consider the arguments by which we have already established a future resurrection, every doubt on the subject must, at once, disappear. 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 3 Man is, therefore, to rise again, in the same good or evil." 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 never end ing torments.

We

"

Not only will the body rise, but it will rise endowed with In what whatever constitutes the reality of its nature, and adorns and stat ? the ornaments man according to these admirable words of St. ^Hise. There shall, then, be no deformity of body if Augustine some have been overburdened with flesh, they shall not resume its entire weight; whatever shall exceed the proper habit shall be deemed superfluous. On the other hand, should the body be wasted by the malignity of disease, or the debility of old age, or be emaciated from any other cause, it shall be recruited by the divine power of Jesus Christ, who will not only restore the body, but repair whatever it shall have lost through the wretch edness of this life." 3 In another place he Man shall says not resume his former hair, but shall be adorned with such as will become him, according to these words of the Redeemer, The very hairs of your head are all numbered 4 God will re
:
"

"

store

the integrity of human None shall the blind from nature or disease, the rise maimnature, shall all be restored ed lame, the maimed, and the paralysed shall rise again with perfeet bodies otherwise the desires of the soul, which so strongly incline it to a union with the body, should be far from satisfied ;
: :

them according to his wisdom." 5 The members, because essential to

and yet
shall be

we
is

fully

creation,

are convinced, that in the resurrection, these desires realized. Besides, the resurrection, like the clearly to be numbered amongst the principal works

As, therefore, at the creation, all things came perfect from the hand of God ; so, at the resurrection shall all things be perfectly restored by the same omnipotent hand. These observations are not to be restricted to the bodies of The scars the martyrs ; of whom St. As the mutilation f the marAugustine says which they suffered should prove a deformity, they shall rise ^"il M w * 4 UJ 11 with all their members otherwise those who were beheaded their glory: * he me m ~ should rise without a head. The scars, however, which they f
"

of God.

"

-i

-|

II!<IJI1

received, shall remain, shining like the wounds of Christ, wicked with a brilliancy far more resplendant than that of shall be gold and of 8 The wicked too, shall rise with all then precious stones." members, although they should have been lost through their own their pu
1

re-

^^9
nishment

Damasc.

lib.

iv

de

fid.

orthod. 28.
c.

de
4

Civil. Dei, c.

1921.
6 S.

& Ench. c. 8689.

Aug Ench.
kxxvi.

Luke

xii. 7.

8*

Aug. Hierm. Epist. 59. 61. 6 Lib. xxii. de Civ. Dei, c. 20

1.

2 Cor. v.

10.

S.

xxii.

90
fault

The Catechism of the Council of Trent.

: for the greater the number of members which they shall have, the greater shall be their torments ; and, therefore, this restoration of members, will serve to increase, not their happi Merit or demerit is ascribed not to the ness, but their misery. 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 con temned it, as instruments of punishment. If the pastor bestow mature consideration on these things, he can never want words or ideas to move the hearts of the faithful, and enkindle in them the flame of piety ; that, considering the troubles of this life, they may look forward, with eager expectation, to that blessed glory of the resurrection which awaits the just. It now remains to explain to the faithful, in an intelligible
:

The

bodies 6

of the good

manner,

how

the body,

when

raised from the

dead, although

different in many respects. had shall substantially the same, shall be between the state of rise immor- omit other points, the great difference
tal

To
all

risen from the dead, and what they had previously been, is, that, before the resurrection, they were subject to dis solution ; but, when reanimated, they shall all, without distinc-

bodies

when

This, the
result

tion of

good and bad, be invested with immortality.

is
;

This ad-

of

niirable restoration of nature

ofChrSt

Christ over death

for
a

as

it
1

the result of the glorious victory He shall cast death is written,

"

over death,

down headlong
death
"

ever;"

and,

"

Death

will be
"

thy

and the words which the Apostle thus explains, 3 enemy death shall be destroyed last;" and St. John, also, says, There is a peculiar congruity in Death shall be no more." 4 the superiority of the merits of Christ, by which the power of
;"

The
lities

quaof a

5 to the fatal effects of the sin of Adam ; is overthrown, and, it is consonant to the divine justice, that the good enjoy endless felicity; whilst the wicked, condemned to everlasting shall desire shall seek death, and shall not find it torments, 8 to die, and death shall fly from them." Immortality, therefore, will be common to the good and to the bad. Moreover, the bodies of the saints when resuscitated, shall be

death

"

distinguished

by
far

certain transcendant

endowments, which

will

ennoble them

beyond

their former condition.

endowments, four are specially mentioned by they infer from the doctrine of St. Paul, and which
"

these the Fathers, Avhich

Amongst

are called

7
qualities."
"

Impassi-

The first is impassibility," which shall place them beyond Neither the the reach of pain or inconvenience of any sort. nor the glowing intensity of heat can piercing severity of cold, It affect them, nor can the impetuosity of waters hurt them. is sown," says the Apostle, "in corruption, it shall rise in incor8 This quality, the schoolmen call impassibility, no; ruption." it as a property peculiar to incorruption : in order to distinguish
"

Isa.

xxv. 8.
ii.

2 6

Heb.

14.

Osee xiii. 14. Apoc. ix. 6.

3 1

Cor. TV. 26.

his

7
"

De
1

Aug. Serm.

99.

Apoc. ri. 4. de temp. Ambr.

in

com. in

1.

ad Cor.

c. 15.

Cor. xv. 42.

On
ble, shall

the eleventh article of the Creed.

91

a glorified body. The bodies of the damned, though incorrupti of expe not be impassible they shall be capable riencing heat and cold, and of feeling pain. The next quality is brightness," by which the bodies of the to the words of our saints shall shine like the sun ;
:
"

Brightness,

according

Lord recorded in the Gospel of St. Matthew: "The just shall 1 To remove shine as the sun, in the kingdom of their Father." left us a splendid the possibility of doubt on the subject, he ^ex 2 This emplification of this glorious quality in his transfiguration.

sometimes brightness ; quality the Apostle sometimes calls glory, He will reform the body of our lowness, made like to the
"

body of

his glory

3
:"

and again,

shall rise in

4
glory."
;

image in the desert

Of this when the

It is sown in dishonour, it beheld some glory the Israelites face of Moses, after he had been
"

in the presence of, and had conversed with God, shone 5 such resplendent lustre that they could not look on it.

with This

from the supreme brightness is a sort of refulgence reflected the bliss which it en happiness of the soul an emanation of Its communication joys, and which beams through the body. is analogous to the manner in which the soul itself is rendered Unlike the happy, by a participation of the happiness of God. former, this quality is not common to all in the same degree. All the bodies of the saints shall, it is true, be equally impassi ble but the brightness of all shall not be the same for, ac One is the glory of the sun, another cording to the Apostle ; the glory of the moon, and another the glory of the stars, for so also, is the resurrection of star difl ereth from star in glory
: :
"

the

dead."

6
"

To

which the body shall be freed from the burden that now presses it down and shall require a capability of moving with the ut most facility and celerity, wherever the soul pleases, as St. Au 7 and St. Jerome gustine teaches in his book on the City of God, 8 is sown of the Apostle on Isaias. Hence these words
;

this quality is united that of

agility,"

as

it is

called,

by

Agility,

"It

weakness, it shall rise in power." a quality which subAnother quality is that of subtilty of the soul, and to an jects the body to the absolute dominion as we infer from these words entire obedience to her control
in
"

;"

Subtilty

of the Apostle

"It

10

spiritual body." pastor will dwell in the exposition of this Article. But in order that the faithful may know what fruit

sown a natural body, it shall rise a These are the principal points on which the
is

to reap from a knowledge of so many and such exalted teries ; the pastor will proclaim, in the first place, that to

they are ^van-

mys- d^pmedGod, tation on 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 and learning, who never
i

Matt.

xiii.

43.
29.

Matt. xvii.
iii.

2.
<=

Philip,

iii.

21.

<

Cor. xv. 43.

Exod. xxxiv.
9 1

2 Cor.

7.

Cor. xv. 41, 42.

10 1

Aug. de Civ. Dei,

lib. xiii. c. 18.

20. et

lib. xxii. c. 11.

Cor. xv. 43.

Hieron. in Isaiara, cap. 40. Cor. xv. 44

92
arrived at a

The Catechism of the Council of Trent.

this truth ? Aware, then, of his spe towards us, in making known to us this sublime who could never aspire to such knowledge it be comes our duty to pour forth our gratitude in unceasing praises of his goodness and clemency. Another important advantage to be derived from deep reflec tion on this Article is, that in it we shall experience a balm, to

knowledge of

cial predilection truth to us

II.

heal the

wounded

spirit,

when we mourn

the loss of those

who

were endeared to us by friendship or connected with us by blood a balm which the Apostle himself administered to the Thessalonians when writing to them "concerning those Avho
;

1
slept."

III.

IV.

and calamities, the thought of a fu must bring relief to the troubled heart as we learn from the example of Job, who supported himself under an accumulation of afflictions and of sorrows, solely by the hope of, one day, rising from the grave, and beholding the Lord his God. 3 It must also, prove a powerful incentive to the faithful to use and integrity, unsullied every exertion to lead lives of rectitude

But

in all our afflictions

ture resurrection

by

the defilement of sin ; for, if they reflect, that those riches of inconceivable value, which God will bestow on his faithful servants after the resurrection, are now proposed to them as rewards ; they must find in the reflection the strongest induceOn the other hand, no lives. ment to lead virtuous and

holy

the passions, and thing will have greater effect in subduing souls from sin, than frequently to remind the sin withdrawing ner of the miseries and torments with which the justice of God
will visit the reprobate, who, resurrection of judgment. 3

on the

last

day, shall rise to the

ARTICLE
"

XII.

LIFE

EVERLASTING."

Why

the

THE wisdom
to

of the Apostles, our guides in religion, suggested

i
;

last Article

Creed.

tnem the p ropr e ty of giving this Article the last place in the Creed, which is the summary of our faith first, because,
after the resurrection of the

tian s hope, is order that perfect happiness,

the Chris body, the only object of the reward of everlasting life ; and secondly, in

embracing as it does, the be ever present to our minds, and absorb all good, may our thoughts and affections. In his instructions to the faithful, in the pastor, therefore, will unceasingly endeavour to light up of eternal their souls, an ardent desire of the proposed rewards difficulties they life ; that thus they may look upon whatever
of
all
i

fulness

Thess.

i v.

1 3.

Job

xix. 26.

John

v. 29.

On
may
ence
agreeable, and

the twelfth article of the Creed.

93

experience in the practice of religion, as light, and even may yield a more willing and an entire obedi
lie

to God. But as many mysteries

concealed under the words, which

its

mean

are here used, to declare the happiness reserved for us ; they are to be explained in such a manner as to make them intelli
gible to
faithful,
all,

m s-

therefore, are

as far as their respective capacities will allow. to be informed, that the words,

The
"life

everlasting,"

which the

signify not only that continuity of existence, to devils and the wicked are consigned, but also, that
"

perpetuity of happiness which is to satisfy the desires of the blessed. In this sense they were understood by the ruler," mentioned in the Gospel, when he asked the Redeemer :

Lord! what shall I do to possess everlasting life?" 1 As if he had said, what shall I do, in order to arrive at the enjoyment
"

In this sense they are understood in from a reference to many pas 3 The supreme happiness of the blessed is sages of Scripture. thus designated, principally to exclude the notion that it con sists in corporeal and transitory things, which cannot be ever
?

of everlasting happiness the Sacred Volumes, as

is

clear

lasting.
"blessedness" is insufficient to express the idea, Why called e particularly as there have not been wanting men, who, inflated r with the vain opinions of a false philosophy, would the f,^ place supreme good in sensible things but these grow old and perish,,
"f

The word

whilst supreme happiness is defined by no limits 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 cap tivated by a love of the world, is farthest removed from true Love not the world, nor the happiness : for it is written : things that are in the world; if any one love the world, the 4 love of the Father is not in him and a little after, The world passeth away and the concupiscence thereof." 5 The
" "

:"

pastor, therefore, will 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 8 citizens, but sojourners, happiness is not to be found. Yet,

even here below, we may be said, with truth, to be happy in if hope denying ungodliness and worldly desires, we live soberly, and justly, and godly in this world looking for the blessed hope and coming of the great God, and our Saviour Jesus Christ."? Many "who seemed to themselves wise," 8 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 True hap-

to the false notions of

some, happiness once attained can never

2

Luke
1

xviii. 18.
lib. 19. c. 11.

Matt.

six.
ii.

29
15.

xxv. 46.

Rom.
5 i

vi. 22.
ii.

Aug. de Civ. Dei,

Pet.
ii.

<

Uohn
ii.

John

17.

11.

7 Tit.

11. 13.

Rom.

i.

22.

94
must be
everlast-

The Catechism of the Council of Trent.

be
lost.

Happiness

is

an accumulation of good without admix

ture o f ev j^

must be

wn ich, as it fills up the measure of man s desires, He who is blessed with its enjoyment must eternal.
its

earnestly desire
1

continuance, and, were

it

transient

and un

certain, should necessarily experience the torture of continual

apprehension.

The

happiness of the lust, intense

intensity of the happiness which the just enjoy in their ce i e stial country, and its utter incomprehensibility to all but to J , ^ i i_ A. j and incom- themselves alone, are sufficiently conveyed by the very words which are here used to express that happiness. When, to ex prehensipress any idea, we make use of a word common to many others,
,
<v

The

it

because we have no proper term by which to express and fully. When, therefore, to express happiness, we adopt words which are equally applicable to all who are to live

we do

so,

clearly

for ever, as to the blessed ; we are led to infer that the idea pre sents to the mind something too great, too exalted, to be ex True, the happiness of heaven pressed fully by a proper term.

expressed in Scripture the "Kingdom of God," 3

is
5
dise,"

by a
"

variety of other words, such as,

3
"

of

Christ,"

of

4
heaven," 6

"

Para

"the

Holy
7

City,"

"the

New

Jerusalem,"

"my

Fa
is

ther s house
sufficient to

;"

yet

it is

clear that

none of these appellations

its

greatness, a powerful The pastor, therefore, will not neglect the opportunity which incentive fa[ s Article affords, of inviting the faithful to the practice of

convey an adequate idea of

and of all the other virtues, by holding out to them such ample rewards as are announced in the words life Amongst the blessings which we instinctively everlasting." desire, life is, confessedly, esteemed one of the greatest by it
piety, of justice,
"

principally,

when we say

"

life everlasting,"

do

we

express the

happiness of the just. If then, during this short and chequered period of our existence, which is subject to so many and such various vicissitudes, that it may be called death rather than life, there is nothing to which we so fondly cling, nothing which we love so dearly as life ; with what ardour of soul, with what earnestness of purpose, should we not seek that eternal happi ness, which, without alloy of any sort, presents to us the pure and unmixed enjoyment of every good? The happiness of eternal life is, as defined by the Fathers, an exemption from 8 all evil, and an That it is an exemp enjoyment of all good."
"

tion

from
"

all

evil, the

Scriptures declare in the most explicit

they shall no more hunger and thirst," says St. John, 9 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 10 But the glory of more, for the former things are passed away."
terms
"
"

;"

25.

Vid. Aug. de Civ. Dei, lib. de verb. Domini, serm. 64, SActsxiv. 22.
>

12. cap. 20. lib. 22. c. 29,

& serm.
3

& 30.

de libero

arbit, cap.
3.

37,
i.

de Sanctis.
11.
7

2 Pet.

Matt

John xiv. 2. Apoc. xxi. 10. Chrysost. in 30. cap. ad Thood. lapsum. Aug. de Civ. Dei, lib. 22. cap. 2. et de similit. c. 47. et seq. AnsHm. ujiist I0 9 Apoc. xxi. 4. Apoc. vii. 16.
6
s

Luke

xxiii. 43.

y.

20.
30.

On

the twelfth article of the Creed.

95

joy of and thus satisfying fully the desires of the human heart. 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; 1 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

known only by
the Lord,

the blessed shall be without measure, and their solid joys and The mind is incapable of compre pleasures without number. hending or conceiving the greatness of this glory it can be
:

its

fruition, that is,

by entering

into the

enjoyment of
Before

this

supreme

felicity.

proceed to this explanation, we shall make use of a Happiness distinction, which has been sanctioned by the most eminent j^^f writers on religion it is, that there are two sorts of goods, one and accesan ingredient, another an accompaniment of The ^Thappiness. former, therefore, for the sake of perspicuity, they have called essential the latter, accessory. Solid happiness, which we may designate by the common appellation, essential," con sists in the vision of God, and the enjoyment of his eternal beauty who is the source and principle of all goodness and per fection is eternal life, that This," says our Lord, they may know thee, the only true God, and Jesus Christ whom thou hast sent." 3 These sentiments St. John seems to interpret, when he says are now the sons of God ; Dearly beloved and it hath not yet appeared what we shall be. know that when he shall appear, we shall be like to him because we 3 shall see him, as he These words inform us that the hap to see God such as he piness of heaven consists of two things is in his own nature and substance, and to be made like unto him.
; ;
"
"

we

"

"

We

We
:

is."

the beatific vision, whilst they retain their Effect of nature, shall assume a certain admirable and almost divine t}? e beatifio form, so as to seem gods rather than men ; and as- th

Those who enjoy

own

sume

this form,

becomes

at

once

intelligible, if

essence, or from its resem blance and external appearance : but as nothing resembles God, so as to afford, by that resemblance, a perfect knowledge of him, no creature can behold his divine nature and essence, un less admitted by the Deity to a sort of union with himself; ac now see through a cording to these words of St. Paul glass in a dark manner, but then face to face." 4 The words, "in a dark manner," St. Augustine understands to mean that we see him in a resemblance calculated to convey to us some faint notion the Deity. 5 This, St. Denis clearly shows, when he of^ The things above cannot be known by comparison with says : the things below ; for, the essence and substance of any thing incorporeal must be known, through the medium of that which is corporeal : particularly as a resemblance must be less gross
its
"

that every thing is

known from

why they we only reflect

eblesiled

How

com-

We

"

Serm.

vi. 4.
iii.

de verb. Domini

et

de

1 1

John

Symb

ad Catech.

lib. 3.

1 Cor. xiii. 12.

Aug.

lib. 15.

2 John xvii. de Civ. Dei, c.

3. 9.

96

The Catechism of the Council of Trent.

and more spiritual, than that which it represents, as we know, from universal experience. Since, therefore, we can find no thing created, equally pure and spiritual with God, no resem
blance can enable us, perfectly to comprehend the divine es 1 sence." Moreover, all created things are circumscribed within certain limits of perfection ; but God is circumscribed by no limits, and therefore nothing created can reflect his immensity. The only means, therefore, 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 of con higher degree of perfection, and thus render us capable This the light of his glory templating the beauty of his nature.
will accomplish : illumined by its splendour, we shall see God, The blessed always see God the true light, in his own light. 3
"

being by this greatest and most exalted of gifts, 3 true and solid partakers of the divine nature," they enjoy be animated happiness. Our belief of this truth should therefore by an assured hope of one day arriving, through the divine these words goodness, at the same happy term ; according to I expect the resurrection of the dead, of the Nicene Creed and the life of the world to come." These are divine truths
present, and

made

"

Anillustration

of

this

which defy the powers of human language, and mock the limits We may, however, trace some reof human comprehension. sem blance of this happy change in sensible objects, for as iron, when acted on by fire, becomes ignited, and, whilst it is sub into fire, which is a different stantially the same, seems changed
so the blessed, who are admitted into the glory of heaven, and who burn with a love of God, although they cease not to be the same, are yet affected in such a manner, as that the inhabitants they may be said with truth to differ more from of this earth, than iron, when ignited, differs from itself when

substance

cold.
In whatessentialhap88
"

To

w hich we

say

all

in a

few words

supreme and absolute happiness,

possession of

call essential, consists in the

God

for

m Jts.
The
acces-

sories

of

wnat can he want to consummate his happiness, who possesses God, the fountain of all good, the fulness of all perfection ? To this happiness, however, are appended certain gifts which are common to all the blessed, and which, because more within the reach of human comprehension, are generally found more 4 These effectual in exciting the mind and inflaming the heart. 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." 5 The blessed shall enjoy glory, not shown to constitute es only that glory which we have already but sential happiness, or to be its inseparable accompaniment also that glory which consists in the clear and comprehensive shall have of the singu knowledge, which each of the blessed lar and exalted dignity of his companions in glory.
"

Areop.de. divin.nom. c.l. 4 Aug. de Civ. Dei, lib. xxii.

JPs.xxxv.
c. 30.

10.
5

2 Pet.

i.

4.

Rom.

n. 10.

On
ferred

the twelfth article of the Creed.

97
first.

But how distinguished must not that honour be which is conThe by God himself, who no longer calls them servants, but 1 3 3 friends, brethren, and sons of God Hence the Redeemer will address his elect in these words, which at once breathe infinite love, and bespeak the highest honour Come, ye blessed of my Father, possess you the kingdom prepared for 4
!
"

you."

Heavenly And, if nature has interwoven

honour, particularly
;

God are made exceedingly honourable." 5 friends, They shall also receive the highest praise from Christ the Lord, in presence of his Father, and before the assembled hosts of
!

Justly, then,

may we

exclaim with the psalmist

"

Thy

heaven.

To enumerate all the delights with which the souls of the The third blessed shall be inebriated, would be an endless task we can not even conceive them in idea with this truth, however, the minds of the faithful should be deeply impressed, that the hap piness 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 the perfection of the body : a consummation more exalted in the manner of its accomplish ment, than, to use the words of the Apostle, eye hath seen, ear heard, or the heart of man conceived." 6 The body, which The fourth, was before gross and material, having put off mortality, and now refined and spiritualized, shall no longer stand in need of corpo ral nutriment whilst the soul shall be satiated with that eternal The fiflh. food of glory, which the master of that great feast will minister, in person, to all. 7 will desire rich apparel or royal robes, The sixth, when; these appendages of human grandeur shall be superse ded ; and all shall be clothed with immortality and splendour, and adorned with a crown of imperishable glory And, if the The sepossession of a spacious and magnificent mansion forms an in- venth gradient in human happiness, what more spacious, what more magnificent, can imagination picture, than the mansion of heaven, illumined, as it is throughout, with the blaze of glory which encircles the Godhead Hence, the prophet, contem the of this dwelling-place, and plating beauty burning with the sire of reaching those mansions of bliss, exclaims How lovely are thy tabernacles, O Lord of hosts my soul longeth and famteth for the courts of the Lord my heart and my flesh have rejoiced in the That the faithful may be all living God."* tilled with the same sentiments, and utter the same language, should be the object of the pastor s most earnest desires ; as it should be of his zealous labours. In Father s
: :
"

dom, who are, therefore, the most authoritative vouchers of merit what an accession of glory to the blessed, to evince to wards each other the highest veneration ?

human heart, the desire of when conferred by men eminent for wisin the

Thesecond-

Who

"

"

in which shall be distributed rewards of greater and of less value, according to John xv. 14. 3 Rom * 2Matt.xii.49. viii 15 16 Matt. xxv. 34. * Ps. cxxxvm. 17 61 Cor. u. 9. 7Lukexii.37. ft. lnxiii 1 8. 9 John xiv. 2.

says our Lord,

"

there are

many

mansions,"

my9

house,"

98
each one
sparingly

The Catechism of the Council of Trent.

s deserts
: :

and he
1

He who soweth sparingly, shall reap for who soweth in blessings, shall also reap of
"

blessings."

How
J
o"

to ar-

The
s i re

pastor, therefore, will not only

;

move

the faithful to a de

rive at the

thwTa

piness.

but will frequently remind them tnat infallibly to attain it, they must possess the virtues of faith and charity they must persevere in the exercise of and in a faithful prayer, and the salutary use of the sacraments, fraternal discharge of all the good offices which spring from Thus, through the mercy of God, who has prepared charity. that blessed glory for those who serve him, shall be one day
O f arr iving at this happiness
>

fulfilled the

beauty of peace,

words of the prophet My people shall sit in the and in the tabernacles of confidence and of
"

wealthy
i

rest."

2 Cor.

ix. 6.

2 laaias xxxii.

18

THE

CATECHISM
OF

THE COUNCIL OF TRENT.

PART
II.

ON THE SACRAMENTS.

IF the exposition of every part of the doctrines of Christianity

A knowled

demands knowledge and assiduity on the part of the pastor, that of the Sacraments, which, by the ordinance of God, are a necessary means of salvation, and a plenteous source of spiritual

g|ofthe
menfeTpar-"

ticularly
>

necessar advantage, demands, in a special manner, the application of his combined talents and industry. 1 Thus, by accurate and frequent instruction, shall the faithful be enabled to approach worthily and with salutary effect, these inestimable and most holy insti and the pastor will not depart from the rule laid down tutions Give not that which is holy to dogs : in the divine prohibition neither cast ye your pearls before swine." 3 As then we are about to treat of the Sacraments in general, Different
;
"

it is

proper

to begin, in the first place,

"

by explaining

the force meanings

all

and meaning of the word

Sacrament,"

and removing

am-

ga^!
merit."

biguity as to its signification, in order the more easily to comprehend the sense in which it is here used. The faithful, there fore, are to be informed that the word Sacrament is differently

understood by sacred and profane writers

and

to point

out

its

different acceptations will be found pertinent to our present pur By some it has been used to express the obligation pose.

i.

which

performance of some and hence, the oath by which soldiers promise mili service tary service to the state, has been called a military Sacrament. Amongst profane writers, this seems to have been the most 01But, by the Latin Fathers, who dinary meaning of the word. have written on theological subjects, the word Sacrament is used
arises
;

from an oath, pledging

to the

II

to signify a sacred
to

The Greeks, thing which lies concealed. express the same idea, made use of the word Mystery." This, we understand to be the meaning of the word, when, in
"

Vii. Concil. Trid. Sess. 17.

Matt

vii.

99

lt.

BIBL THEOL.

100

The Catechism of the Council of Trent.

that he might make the epistle to the Ephesians, it is said and to known to us the mystery (sacramentum) of his will a of godliness Timothy, "great is the mystery (sacramentum) not the secrets and in the book of Wisdom They knew God. 3 In these and many other passages the (sacramenta) of word Sacrament, it will be perceived, signifies nothing more Tne Latin Fathers, than a holy thing that lies concealed. term to express a therefore, deemed the word no inappropriate to the soul ot sensible sign, which at once, communicates grace the eyes the receiver, and declares, and, as it were, places before St. Gregory, however, is of it communicates. the grace which instru that it is called a Sacrament, because through its
"

;"*

;"

"

III.

our salvation, mentality, the divine power secretly operates 4 under the veil of sensible things. is Let it not, however, be supposed that the word Sacrament Sacrament, a word of Whoever peruses the writings of recent ecclesiastical usage. ancient ec 6 that 5 S. S. Jerome, and Augustine, will at once perceive, clesiastical of the word ancient ecclesiastical writers made frequent use of usage. or symbol," and sometimes also of the word
" "

opinion

to designate that of which we here mystical or sacred sign," Thus much will suffice in explanation of the word speak. what we have said applies equally to and
"

Sacrament,"

Sacrament indeed, but superseded, as they have the Sacraments of the old law the gospel law and grace, instruction regarding them been, by
: :

Definition

ofa Sacra
ment.

were superfluous. hitherto Besides the meaning of the word, which alone has it our attention, the nature and efficacy of that which engaged and the faithful must expresses demand our particular inquiry be taught what constitutes a Sacrament. That the Sacraments are amongst the means of attaining righteousness and salvation, but of the many definitions, each of them cannot be
;

questioned

sufficiently appropriate,

of a Sacrament, there

is

: perspicuous, than that A Sacrament," since been adopted by all scholastic writers : or in other words of the is a sign of a sacred thing says he, Sacrament is a visible sign of an invisible "A same
" "

which may serve to explain the nature none more comprehensive, none more a definition which has of St. Augustine
;"

import;

Definition

explained.

regard
i

our justification." grace, instituted for The more fully to develope this definition, the pastor will ex pl a i n it in all its parts. He will first observe, that sensible some invented as signs, others not ^in sorts objects are of two To vented as signs, but existing absolutely and in themselves. to be the latter class, almost every object in nature may be said and written languages, military long; to the former, spoken of other things standards, images, trumpets, and a multiplicity Thus, with of the same sort, too numerous to be mentioned. their power of expressing ideas, take to words
:

away
3

Eph.

i.

9.

vers. 13.
6

2 1 Tim. iii. 16. 5 vid. Hieron. in

Wisd.

ii.

22.
i.

Amos,
.

c. 1, v.

& Iren.

D. Greg, in
c.
i.

1.

Reg. cap.

16.

v. 15.

l.h

Aug. in Joan. Tract. de bapt. Christ.

80. in fine, et contra Faust, D. Aug. lib. 10.

lib. 19. c. 11.

Cypr.
c. 5.

de Civ. Dei,

& epist. 2.

epist. 15, et

On
ancj

the Sacraments.

101

aAvay the only reason for their invention. properly called signs for, according to St. Augustine, a sign, besides Avhat it presents to the senses, is a medium through Avhich Ave arrive at the knoAvledge of something else from a footstep, for instance, \vhich we see traced on the

you seem

to take

They

are, therefore,

ground, AVC instantly infer that some one Avhose footstep appears has passed. 1 A Sacrament, therefore, is clearly to be numbered amongst those things Avhich have been instituted as it makes signs known to us by external resemblance, that which God, his
:

A
a

Sacra-

^
sign."

"

by

2 To illustrate \vhat power, accomplishes in our souls. Ave have said an example baptism, for instance, Avhich is by administered by external ablution, accompanied Avith certain solemn Avords, signifies that by the poAver of the Holy Ghost, all the interior stains and defilements of sin are Avashed away, and that the soul is enriched and adorned Avith the admirable gift of heavenly justification whilst, at the same time, the baptismal

invisible

externally significant. That a Sacrament is to be numbered amongst signs is clearly inferred from Scripture. Speaking of circumcision, a Sacrament of the old laAV which Avas given to Abraham, the father of all 3 believers, the Apostle, in his epistle to the Corinthians, says ; and he received the sign of circumcision, a seal of the justice of the faith Avhich he had;" 4 and in another All Ave," place ; Avho are baptized in Christ Jesus, are says he, baptized in his 5 death:" Avords which justify the inference that baptism signi fies, to use the Avords of the same we are buried Apostle, that
" " "

ablution, as AVC shall hereafter explain in complishes in the soul, that of Avhich it is

its

proper place, ac

"

together with
ledge
Avill

him by baptism
is

into

death."

To know

that the

Sacraments are signs,

lead

important to the
to

faithful.

This knoAV-

them more readily

believe, that

signify, contain, and effectuate, is holy and august ; and recog nising their sanctity, they Avill be more disposed to venerate and adore the beneficence of God displayed toAvards us in their in
stitution.

what they

planation satisfactory we must enter somewhat into the accurate and acute reasoning of St.
variety of signs.
7

noAv come to explain the Avords, sacred thing," Avhich Also, - a constitute the second To render this ex- s cre{!, part of the definition. *
"

We

more minutely Augustine on the making them- Of signs,

;

Of
selves

signs

some

are called natural, Avhich besides

some are known to us, also convey a knowledge of something else m an effect, as we have common to all signs. Smoke, already said,
for instance, is a natural sign from which Ave immediately infer the existence of fire. It is called a natural sign, because it im
plies the existence of fire, not
1

by

arbitrary institution, but

by

its

Aug. lib. 2. de doct. Christ, c. 1. 2 Aug. de doct. Christ, lib. 3. c. 9. et epist. 23. et de Catch, erud. c. 26. potest videri Tertul. de resur. carnis. c. 8. et Greg, in 1. Reg. lib. 6. c. 3. post init. 3
Gen.
xvii. 10.
4

Rom.
7

iv. 11.
1.

Rom.

vi. 3.

Rom.

vi.

Lib.

de

doctr. Christ,

c. 1.

9*

102

The Catechism of the Council of Trent.

when smoke appears intimate connexion with that element 1 are at once convinced of the existence of latent fire.
:

we

some conventional.

Other signs are not natural, but conventional, invented and by men to enable them to commune one with another, mutually to convey their sentiments and communicate their counsels. The variety and multiplicity of such signs may be inferred from the circumstance, that some belong to the eyes, some to the ears, some to each of the other senses. When we
instituted

intimate any thing by a sensible sign, for instance, by removing a military standard, it is obvious that such intimation can reach us only through the medium of the eyes ; and it is equally ob vious that the sound of the trumpet, of the lute, and of the lyre, instruments which are not only sources of pleasure, but fre quently signs of ideas, is addressed to the ear. Through the lat ter sense, are also conveyed words, which are the best medium

of communicating our inmost thoughts. Besides those signs of which we have hitherto spoken, and tituted by wn i c h are conventional there are others, and confessedly of more sorts than one, which are of divine appointment. Some were instituted by God, solely to indicate something, or recall only: lg * ts reco ^ ect n : suc ^ were the purifications of the law, the nincant and effishowbread, and many other things which belonged to the MoSigns
in;
"

-i

dent.

Meaning
of the

thing."

3 others not only to signify, but, also, to accom what they signify. Among the latter, are manifestly to be plish numbered the Sacraments of the New Law. They are signs instituted by God, not invented by man, which we believe, with an unhesitating faith, to carry with them that sacred efficacy of which they are the signs. Having, therefore, shown that signs the sacred thing" which present a variety of appearances they contain, must also exist under a variety of forms. With regard to the proposed definition of a Sacrament, divines to be understood prove, that by the words "sacred thing," is tne Srace ^ ^od, which sanctifies the soul and adorns it with and of this grace they consider the words every virtue

sa j c

WO rship

"

fuller

explanaeminent""-

sacred thing," an appropriate appellation, because by its salu united to God. tary influence the soul is consecrated and In order, therefore, to explain more fully the nature of a Sacrament, the pastor will teach that it is a thing subject to the senses and, possessing by divine institution, at once the power of signifying sanctity and justice, and of imparting both to the to perceive, that the images of the receiver. Hence, it is
"

saints, crosses,

easy and the like, although signs of sacred things, That such is the nature of a Sa cannot be called Sacraments. crament is easily proved by applying to each of the Sacraments what has been already said of baptism, viz. that the solemn ab
lution of the

body not only signifies, but has power to effect a sacred thing which is wrought in the soul by the invisible ope ration ot the Holy Ghost.
1

Aug. de Aug. de

doct. Christ, lib. 2. c. 1. et seq. Exod. doct. Christ, lib. 3. c. 9.

xii.

15.

Concil. Trid. Sess.

7.

de Saci

On
It is also

the Sacraments.

103

pre-eminently, the property of these mystical signs, Every Sato signify, by divine appointment, gf^jfpg more than one thing, and this applies to all the Sacraments. All three declare not only our sanctity and justification, but also two thin fi s the passion other things most intimately connected with both of our Lord, which is the source of our sanctification, and eternal life to which, as to its end, our sanctification should be referred. Such, then, being the nature of all the Sacraments, the doctors of the Church justly hold, that each of them has a threefold significancy ; reminding us of something passed, indicating
instituted

by Almighty God,

we say something present, foretelling something future. that this is an opinion, held by the Doctors of the Church, let it not be imagined that it is unsupported by Scriptural authority.

When

When

the Apostle says

"

All

we who
;"*

are baptized in Christ

he gives us clearly to un Jesus, are baptized in his death derstand that baptism is called a sign, because it reminds us of the death and passion of our Lord. he says

When

"

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

he also clearly shows, also, may walk in newness of life that baptism is a sign which indicates the infusion of divine grace into the soul, enables us by its efficacy to form our lives anew, and renders the performance of all the duties of true
;"

piety at once easy and inviting. Finally, when he adds : "If we have been planted together in the likeness of his death, we 3 shall be also in the likeness of his resurrection he teaches
;"

that baptism gives no obscure intimation of eternal life also, which we are to reach through its efficacy. Besides the different significations already evolved, the Sa-

Sacra-

craments also not unfrequently indicate and mark the presence "mes^pnT of more than one thing. The holy Eucharist, for instance, at fiesthepre sence f once signifies the presence of the real body and blood of Christ, and the grace which it imparts to the worthy receiver. What has been said, therefore, cannot fail to supply the pastor with

arguments

to prove,

how much

the

hidden miracles are contained in the Sacraments ; that thus all may know and feel their obligation to reverence them with the most profound veneration, and to receive them with the most ardent devotion.
But, of all the means employed to make known the proper The Sacra use of the Sacraments, there is none more effectual than a care- ments,why ful exposition of the reasons of their institution. Amongst these F reasons, for there are many, the first is the imbecility of the

how many

power of God

is

displayed

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. Impelled, therefore, by his good ness towards us, and guided by his wisdom, the Sovereign Creator of the universe, in order to bring the mysterious effects of his

divine

power more immediately within

vi.

the sphere of our

3

comv ;. 5

Rom.

R om-

v i. 4

R om

104

The Catechism of the Council of Trent.

prehension, has ordained that
"

it

should be manifested to us,

sensible signs.

through the intervention of certain If sostom happily expresses it:

As

St.

Chry-

man were

not clothed with a

Second.

material body, these good things would have been presented to him unveiled by sensible forms ; but, as he is composed of body and soul, it was absolutely necessary to employ sensible signs, 1 in order to assist in making them understood." Another reason is, because the mind yields a reluctant assent to promises ; and hence, God, from the beginning of the world, our attention to the very frequently, and in express terms points
;

and when designing to execute promises which he had made the magnitude of which might weaken a belief in its something, which some accomplishment, he confirms his promise by signs, times appear miraculous. When, for instance, God sends Moses and Moses commissioned as to deliver the people of Israel he was by God, and shielded by his protecting arm, still hesi task imposed on him, or the tates, fearing his incompetency to the of the divine oracles on the part of the incredulous
;

rejection

confirms his promise by many signs. people, the Almighty As, then, in the old law, God ordained that every important certain signs ; so, in the new, promise should be confirmed by our divine Redeemer, when he promises pardon of sin, divine of the Holy Spirit, has instituted cer grace, the communication tain sensible signs which are so many pledges of the inviolability well assured he will not fai7 of his word pledges which we are
to
Third.

redeem. 3 third reason

is,

that the

Sacraments bring,

to

use the words

of St. Ambrose, the healing remedies and medicines, as it were, God wishes us to of the Samaritan mentioned in the Gospel. have recourse to them in order to preserve or recover the health of 4 the soul ; for, through the Sacraments as through its proper chan the efficacy of the passion of Christ, nel, should flow into the soul that is the grace which he purchased for us on the altar of the for salvation. Hence, cross, and without which we cannot hope our most merciful Redeemer has bequeathed to his Church, with the sanction of his word, and sealed Sacraments

stamped with the security of his promise, through which, provided we make pious and devout use of these sovereign remedies, we fruit of his passion is really conveyed to firmly believe that the
our souls.

Fourth.

fourth reason
is,

why

the institution of the Sacraments

may

seem necessary

that there

may

be certain marks and symbols

of to distinguish the faithful ; particularly as, to use the words no society of men, professing a true or a false St. Augustine,
"

as religion, can,

were, be incorporated, unless united and held bond of sensible signs." 5 Both these Sacraments of the new law accomplish ; distinguishobjects, the
it

together by some

federal

Exod. iii. 10, 11. horn. 60. ad Pop. Antioch. Chrys. hom.83. in Matt. * Ambr. lib. 5. de 24. 3 Ibid iv. 2. Aug. lib. 4. de baplis. contra Donatist. cap. de vera rel. c 17. Basil, in 1 1 5 p. Sacr. c. 4. Aug. lib. 19. contra Faust, c. exh. ad bapt.
=

&

&

On

the Sacraments.

105

ing the Christian from the infidel, and connecting the faithjul by a sort of sacred bond. With the heart we believe unto Again, the Apostle says but with the mouth confession is made unto salva justice
"

Fifth

tion." These words, also, afford another very just reason for the institution of the Sacraments by approaching them, we make a public profession of our faith in the face of all men. Thus, when we stand before the baptismal font, we openly pro fess our belief in its efficacy, and declare that, by virtue of its salutary waters, in which we are washed, the soul is spiritually The Sacraments have also great in cleansed and regenerated. fluence, not only in exciting and exercising our faith, but also

in inflaming that charity

with which

we

should love one ano

ther
are

recollecting that, by participating of these mysteries in common, we are knit together in the closest bonds of union, and
;

made members

of one body.
Sixth,

Finally, and the consideration is of the highest importance in the study of Christian piety, the Sacraments repress and sub due the pride of the human heart, and exercise the Christian in the practice of humility, by obliging him to a subjection to sen
sible elements
;

that thus, in atonement for his criminal defec

to serve the

tions

from

God

elements of this world, he

may

yield

Almighty the tribute of his obedience. These are princi pally what appeared to us necessary for the instruction of the faithful, in the name, nature, and institution of a Sacrament. When they shall have been accurately Expounded by the pastor,
to the

his next duty will be to explain the constituent parts of each Sacrament, and the rites and ceremonies used in its adminis
tration.

In the
that the

first
"

place, then, the pastor will inform the faithful, Every Susensible thing" which enters into the definition of a crament
i

is
"

Sacrament as already given, although constituting but one sign, ma tter and of a twofold nature every Sacrament consists of two things form matter," which is called the element, and form," which is the word." This is the doctrine of the commonly called Fathers of the Church, upon which the testimony of St Augus
:

consists

of

"

"

tine is familiar to all

"

The

word,"

says he,
3

"

is

joined

to the
"

element, and
sible
thing,"

it

becoires a

Sacrament."

By

the

words

sen

therefore, the Fathers understand not only the mat ter 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
"

dressed to the ear.

when he
self

constitute the form, and which are ad Bo.th are clearly pointed out by the Apostle,

the. Church, and delivered him he might sanctify it, cleansing it by the laver of water in the word of life." 3 Here the matter and form of the Sacrament are expressly mentioned. But in order to explain, more fully and clearly, the particular efficacy of each, the words which compose the form were to be added to the matter for

says
it,

Christ loved

up

for

that

Rom.

x.

10

Aug.

in Joan.tract. 80.

ph.

v 25
.

106

TJie Catechism of the Council of Trent.

The

Sacra-

merits of

Law,
1116

excel

those of

Old

of all signs, words are evidently the most significant, and with out them it would be difficult to comprehend what the matter of the Sacraments may designate and declare. Water, for instance, has the quality of cooling as well as of cleansing, and may be symbolic of either. In baptism, therefore, unless the words were added, it might be matter of conjecture, of certainty it could not, which was signified ; but when the words which compose the form are added, we are no longer at a loss to understand, that 1 baptism possesses and signifies the power of cleansing. In this, the Sacraments of the New Law excel those of the fa ere was no definite form, known to us, of adminisQJ^ a circumstance which rendered them tering those of the Old, uncertain and obscure, whilst, in those of the new, the form is so definite, that any, even a casual, deviation from it renders the Sacrament null ; and it is therefore expressed in the clearest These terms, and such as exclude the possibility of doubt. then are the parts which belong to the nature and substance of

^^

the

Sacraments, and of which every Sacrament

is

necessarily

composed.
Sacraments
administer"

minceremonies; and why.

First reason-

Second-

T^ird

these are added certain ceremonies, which although not be omitted without sin, unless in case of necessity, yet, if at an 7 time om itted, because not essential to its existence, do not It is not without good reason, that invalidate the Sacrament. t h e administration of the Sacraments has been, at all times, from the earliest ages of the Church, accompanied with certain solemn There is, in the first place, an obvious propriety ceremonies. in manifesting such a religious reverence to the sacred myste These ceremories, as to appear to handle holy things holily. nies also serve to display more fully, and place as it were be fore our eyes, the effects of the Sacraments, and to impress more deeply on the minds of the faithful the sanctity of sacred institutions. They also elevate to sublime contemplation the minds of those who behold them with respectful and reli and excite within them the virtues of faith and gious attention To enable the faithful therefore to know, and un of charity. derstand clearly, the meaning of the ceremonies made use of in the administration of each Sacrament, should be an object of

To

to

thes<

special care

and attention

Number of
the Sacra186
"

fTtoV
known.

come to explain the number of the Sacraments a knowledge of which is attended with this .advantage, that the g reater the number of supernatural aids to salvation which the faithful shall understand to have been provided by the divine will direct goodness, the more ardent the piety with which they
;

We now

to the pastor.

all the powers of their souls to praise and proclaim the singular beneficence of God. The Sacraments then of the Catholic Church are seven, as Theicnumof the ber, seven. js proved from Scripture, from the unbroken tradition 3 Fathers, and from the authoritative definitions of councils.
2

Why
7.

Aug. de doct.
1

fie

Christi, lib. ii. c. 3. sac. in gen. Cone. Flo. in dec.

Trid. sess.
1

2an

ad Arm. D. Th.

p. 3. q. 63. art.

On
some degree of
between

the Sacraments.

107

they are neither more nor

less, may be shown, at least with Explained by anal syprobability, even from the analogy that exists natural and spiritual life. In order to exist, to preserve

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 strength ened as far as regards the public weal, to have magistrates in vested with authority to govern and, finally, to perpetuate him self and his species by legitimate offspring. Analogous then as all
existence, and to contribute to his

these things obviously are, to that life by which the soul lives God, we discover in them a reason to account for the number of the Sacraments. Amongst them, the first is Baptism, the Baptism, gate, as it were, to all the other Sacraments, by which we are born again to Christ. The next is Confirmation, by which we Confirmagrow up, and are strengthened in the grace of God : for, as St. tion Augustine observes, "to the Apostles who have already re ceived baptism, the Redeemer said : in the till stay
to
-

you

you be indued with power from on high.

"*

The

city third is the Eucharist.

Eucharist, that true bread from heaven which nourishes our souls to eternal life, according to these words of the Saviour ; flesh is meat indeed, and my blood is drink indeed." 3 The fourth is Penance, by which the soul, which has caught Penance, the contagion of sin, is restored to spiritual health. The fifth is Extreme"

My

Extreme Unction, which

obliterates the traces of sin,

;

and

invi- Unction,
"

of which St. James says : if be in sins, they shall be forgiven him." 3 The sixth is Holy Holy OrJie Orders, which gives power to perpetuate in the Church the ders public administration of the Sacraments, and the exercise of all 4 the sacred functions of the The seventh and last is Matriministry. Matrimony, a Sacrament instituted for the legitimate and holy mon yunion of man and woman, for the conservation of the human
-

gorates the powers of the soul

race, and the education of children, in the knowledge of reli gion, and the love and fear of God. All and each of the Sacraments, it is true, possess an admira- All the Sa ble but it is well worthy of re- craments efficacy given them by God l equally mark, that all are not of equal necessity or of equal dignity, nor is the signification of all the same.. them three are of
:
"

Amongst

paramount necessity, a necessity, however, which arises from different causes. The universal and absolute necessity of bap tism, these words of the Redeemer unequivocally declare Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." 5 The necessity of Pe nance is relative Penance is necessary for those only who have
:
"

Orders, too, although not necessary to each of the faithful,, are of absolute 8 general necessity to the Church. But, the dignity of the Sa1

stained their baptismal innocence, by mortal guilt cere repentance, their eternal ruin is inevitable.

without sin

D.

Aug.

ep.

"3.

et
5

Luke
iii.

xxiv. 49.

Luke

v. 11.

John

Trid.

1.

Johnvi. 55. Sess. 7, can. 3, 4.

James

v. 15.

de

feutr. in

germ.

D.

Tli. p. 3. q. 05. art. 4.

108
The Eu
charist ex cels all the others in
dignity.

The Catechism of the Council of Trent.

craments considered, the Eucharist, for holiness, and for the
its mysteries, is eminently superior to 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. 1 We come, in the next place, to ask from whom we have re ceived these sacred and divine mysteries any boon, however excellent in itself, receives no doubt an increased value and The ques dignity from him by whose bounty it is bestowed. tion, however, is not one of difficult solution justification comes from God; the Sacraments are the wonderful instruments of one, and the same God in Christ, must, therefore, justification be the author of justification, and of the Sacraments. 3 The Sacra ments, moreover, contain a power and efficacy which reach the inmost recesses of the soul and as God alone has power to enter into the sanctuary of the heart, he alone, through Christ, That they are in is manifestly the author of the Sacraments.

number and greatness of

all

the rest.

Christ, the

author of the Sncraments.

teriorly dispensed

by him,
:

is
"

also matter of faith

according to

with them shalt see the Spirit de scending, and remaining upon him, he it is that baptizeth with
sent
to baptize

these words of St. John water, said to me ; he upon

3

He who

me

whom

the

Men,

their ministers.

Holy Ghost," But God, although the author and dispenser of the Sacra ments, would have them administered in his Church by men,
not by angels
:

and

to constitute

dition testifies, matter and

a Sacrament, as constant tra form are not more necessary than is

The un-

the ministry of men. But, representing as he does, in the discharge of his sacred worthiness functions, not his own, but the person of Christ, the minister of of the mi or bad, validly consecrates and con nister does the Sacraments, be he good not affect fers the Sacraments ; provided he make use of the matter and
the validity
c:raments
of the Sa-

form instituted by Christ, and always observed in the Catholic Church, and intends to do what the Church does in their ad
ministration. Unless, therefore, Christians will deprive them selves of so great a good, and resist the Holy Ghost, nothing can prevent them from receiving, through the Sacraments, the
4 That this was, at all times, a fixed and well de fruit of grace. fined doctrine of the Church, is established beyond all doubt by 5 and St. Augustine, in his disputations against the Donatists ;

should we desire Scriptural proof also, we have it in the words but God gave I have planted, Apollo watered of St. Paul Neither he that plants, therefore, nor he that the increase." 8 the increase." As, waters, is any thing, but God who gives therefore, in planting trees, the vices of the planter do not im pede the growth of the vine, so, and the comparison is suffi"

"

Dionys.

lib.

in gen.
4

de Eccles. dog. & Cassian. collat. 7. 18. Trid. Sess. 7. de Sac. in gen. c. 11 & 12. Greg.
lib.

Ambr.

lib. 4.

de Eccles. Hier. c. 3. de Sacr. cap. 6. D. Tho.

p. 3. q. 62.

Trid. Sess. 7. can. 1 de Sacr.

3

John

33.

JNaz. in Oral, in S. bapt.

1. c.

Ambr
contra

de hisqui myst.

cap. Chrysost. horn. 8. in 1 Cor. s i. contra Crescen. lib. 4. c. 20. contra Dpnat. lib. 6 I Cor. iii. 6. lit P.-til. c. 47.
init.
5.

4.

& lib. 2.

On

the Sacraments.

109

eiently intelligible, those who were planted in Christ by the ministry of bad men, sustain no injury from guilt which is not their own. Judas Iscariot, as the Holy Fathers infer from the
1 Gospel of St. John, Conferred baptism on many ; and yet none of those whom he baptized are recorded to have been baptized Judas again. To use the memorable words of St. Augustine
"

John bap baptized, and yet after him none were rebaptized tized, and after John they were rebaptized, because the baptism administered by Judas was the baptism of Christ, but that ad ministered by John was the baptism of John 3 not that we prefer Judas to John, but that we justly prefer the baptism of
: :

Christ, although administered by Judas, to the baptism of John 3 although administered by the hands of John." But, let not the pastor, or other minister of the Sacraments, hence infer thj.t he fully acquits himself of his duty, if, disregarding integrity of life and purity of morals, he attend only to the administration of the Sacraments in the manner prescribed. True, the manner of administering them is a matter of the highest importance but it is no less true, that it does not constitute It should all that enters into the worthy discharge of this duty. never be forgotten, that the Sacraments, although they cannot lose the divine efficacy inherent in them, bring eternal death and them with everlasting perdition on him who dares to administer hands stained with the defilement of sin. Holy things, and the observation cannot be too often repeated, should be treated
;

To

admi11 6
*

g^amerits in
s at
f

of

g r i evous crime

holily,

and with due reverence

"God

prophet, and take

ful to

my5
?"

To the sinner," says the has said: why dost thou declare my justices, covenant in thy mouth, seeing that thou hast hated
4
"

discipline

If then, for

him who

is

defiled

by

sin

it is

unlaw

speak on divine things, how enormous the guilt of that man, who, with conscious guilt, dreads not to consecrate with to touch them to take them polluted lips these holy mysteries more, with sacrilegious hands, to administer them to nay the others ? B The symbols, (so he calls the Sacraments) It are not allowed to touch." 7 wicked," says St. Denis,
" "

therefore

becomes the first, the most important duty of the minister of these holy things, to aspire to holiness of life, to ap proach with purity the administration of the Sacraments, and so to exercise himself in the practice of piety, that, from their fre
quent administration and use, they may every day receive, with the divine assistance, a more abundant effusion of grace. When these important matters have been explained, the T e cls effects of the Sacraments present to the pastor the next subject cramenti of instruction a subject, it is hoped, which will throw consi derable light on the definition of a Sacrament as already given. The principal effects of the Sacraments are two sanctifying Justifying The former, that gra( grace, and the character which they impress. the grace which we, in common with the doctors of the is,
!"j>

John iv. 2. Aug. in Joan,

Ac

s xix.

5.

5 Ps. xlix. 16.

contra Cresc. lib. 3. c. 6. D. Thorn, p. 3. q. 93. art. 4. tract. 5. 6 Cone. Trid. can. 6. 1 S. Dion, de Eccl. Hier c. 1.

&

Aug.

in Joan.

10

110

The Catechism of the Council of Trent.

Church, call sanctifying grace, deservedly holds the first place That this is an effect produced by the Sacraments, we know loved from these words of the Apostle Christ," says he, the Church, and delivered himself up for it that he might sanc 1 it by the laver of water in the word of tify it, cleansing But how so great and so admirable an effect is produced by the Sacraments, that, to use the words of St. Augustine, "water a cleanses the body, and reaches the heart this, indeed, the mind of man, aided by the light of reason alone, is unequal to comprehend. It ought to be an established law, that nothing
"
"

life."

:"

sensible can, of its own nature, reach the soul ; but we know by the light of faith, that in the Sacraments exists the power of the effectuating that which the natural elements

The

grace of the Sa-

why!ofol d, prpved by cles, the effects miracles, j^ ^j^ or(j er

Omnipotent, 3 cannot of themselves accomplish. That on this subject no doubt may exist in the minds of the faithful, God, in the abundance of his mercy, was pleased, from the moment of their institution, to manifest by exterior mira-

which they operate interiorly in the soul this t j iat we ma y always believe that the same in
:

baptism of the Redeemer in the Jordan, The heavens were opened, and the Holy Ghost appeared in the form to teach us, that when we are washed in the sa of a dove to omit these cred font, his grace is infused into our souls miracles which have reference rather to the consecra
cords
that, at the
"

terior effects, although inaccessible to the senses, are still pro duced them. say nothing of that which the Scripture re

by

To

;"*

splendid tion of baptism, than to the administration of the Sacramentsdo we not read, that on the day of Pentecost, when the Apos tles received the Holy Ghost, and were, thenceforward, inspired with greater courage and firmer resolution to preach the faith, there and brave danger of every sort for the glory of Christ, came suddenly a sound from heaven, as of a mighty wind com
"

ing,

and

it

filled

the

there appeared to

whole house where they were sitting, and 5 them parted tongues, as it were of
fire."

These visible effects give us to understand that, in the Sacra ment of Confirmation, the same spirit is given us, and the same to encounter, and strength imparted, which enable us resolutely
with fortitude flesh, and the
to resist,

devil.

As

our implacable enemies, the world, the often as. these Sacraments were ad

ministered by the Apostles, so often, during the infancy of the Church, did the same miraculous effects follow ; and they ceased not to be visible until the faith had acquired maturity and
strength.

The

Sacra-

ments of

of

kwnperi-

has been said of sanctifying grace, the first effect Sacraments, it also clearly follows, that there resides in the Sacraments of the New Law, a virtue far more exalted and

From what
t i ie

vid. Trid. Sess. 7, can. 6, 7, 8. in Ps. Ixxvii. 15, 16. contr. Faust, c. 16 17, in Joan. 4 Matt. iii. 16. Luke iii. 22. i. 10. Mark
3

Eph. v. 25, 26. De hoc effectu sacramen.

2 S.

Aug.

in Joan, tract. 80. de sacr.

Aug.
5

tract.

2b

&

&

&

Acts

i.

2, 6.

Aug.

lib.

quasi. Vet.

& Nov. Test. q. 93.

On
"

the

Sacraments
Sacraments of the Old, 1 which, as sanctified such as were defiled to
spirit.

111
or to those of tne old -

efficacious than that of the

weak and needy elements, 2

3
flesh,"

the cleansing of the

but not of the

They

were,

therefore, instituted as signs only of those things, to be accomplished by the Sacraments of the new
"

ments which flowing from the side of Christ, Holy Ghost, offered himself unspotted unto God, cleanse our consciences from dead works, to serve the living God," 4 and thus work in us, through the blood of Christ, the grace which they signify. Comparing them, therefore, with the Sacraments
of the old law,

which were law Sacra who, by the

we

shall find that not only are they

more

effica

cious, but, also, more exuberant of spiritual advantages, and 5 Stamped with the characters of superior dignity and holiness.

The other effect of the Sacraments, an effect, however, not common to all, but peculiar to three, Baptism, Confirmation, and

Three of
the Sacra-

When

Holy Orders,

is

the character
"

which they impress on the

hath anointed us,
"

soul.
racter.

the Apostle says

God

who

also hath

sealed us, and given the pledge of the Spirit in our hearts," 8 he sealed," this sacramental cha clearly designates by the word
racter, the property of which is to impress a seal and mark on the soul. This character is, as it were, a distinctive and inde
lible
7 of which St. Augustine impression stamped on the soul Shall the Christian Sacraments accomplish less than says the bodily mark impressed on the soldier ? That mark is not stamped on his person anew, as often as he resumes the military but the old one is recog service which he had relinquished nised and approved." 8 This character has a two-fold effect, it qualifies us to receive Its or. perform something sacred, and distinguishes us one from an- tw In the character impressed by Baptism, both effects are other. exemplified by it we are qualified to receive the other Sacra ments and the Christian is distinguished from those who pro fess not the name of Christ. The same illustration is afforded by the characters impressed by Confirmation and Holy Orders by the one we are armed and arrayed as soldiers of Christ, pub licly to profess and defend his name, to fight against our domes tic enemy, and against the spiritual powers of wickedness in the high places, and are also distinguished from those who, being newly baptized, are, as it were, neAV-born infants the other combines 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 Ca tholic Church is, therefore, inviolably to be observed it teaches that these three Sacraments impress a character and are never to be reiterated.
;
"

effect
-f

Aug.

lib,

19 contr. Faust,

c. 13,
3

& in

Ps. hxxiii.
ix. 13.

Ambr.

lib.

Aug. 2 Cor. i. 21. De hoc charact. vide Aug. um, & tract 6, in Joan. & lect.
6
8

2 Gal. iv. 9 6 lib. 2.

Heb.

de Simb.

c. 6,

& in Joan.
-

de Sacr. c. 1 Heb.

4.
ix. 14.

Tract. 15, Trid ib. can.

& lib.

15.

de

Civil. Dei, c.

26

lib. 2.
1.

contr. ep Farm. c. 33, ep. 50, circa, medi contr. Cresceii. c. 30. item D. Thorn, p. 3. q. 6J.

&

112

The Catechism of the Council of Trent.

Two things
in \ievv^hy

On the subject of the Sacraments in general, these are the matter s of instruction which we proposed to deliver. In communicating them
to the faithful, the

m his ex-

the Pastor,

pastor will keep in view,

of the Saeramcnts.

principally, two things : the one, to impress on the minds of the faithful a deep sense of the honour, respect and veneration, due to these divine and celestial gifts ; the other, to urge on all the

necessity of having recourse, piously and religiously, to those sacred institutions established by the God of infinite mercy, for the common salvation of all ; and of being so inflamed with the
desire of attaining Christian perfection, as to deem it a deplorable loss to be, for any time, deprived of the salutary use, particularly, of Penance, and of the Holy Eucharist. These important ob
jects the pastor will find little difficulty in accomplishing, if he press frequently on the attention of the faithful, what we have

already said on the august dignity and salutary efficacy of the Sacraments that they were instituted by the Lord Jesus,
nistered, the

nothing imperfect can emanate that when admi most powerful influence of the Holy Ghost is pre that they pos sent, pervading the inmost sanctuary of the soul sess an admirable and unfailing virtue to cure our spiritual

from

whom

maladies, and communicate to us the inexhaustible riches of the in fine, that the whole edifice of Christian passion of our Lord piety, although resting on the most firm foundation of the cor ner stone, unless supported on every side by the preaching of the divine word, and by the use of the Sacraments, must, it is greatly to be apprehended, having partially yielded, ultimately
the ground; for as we are ushered into spiritual life by the Sacraments ; so, by the same means, are we nur tured aiid preserved, and grow to spiritual increase.
fall

to

means of

ON THE SACRAMENT OF BAPTISM.

Importance of the ral,

6

FROM what has been hitherto said on we may judge how necessary it is,

the Sacraments in geneto a proper understand-

1U S f tne doctrines of the Christian faith, and to the practice of "the^ cramentsin of Christian piety, to know what the Catholic Church proposes
particular,

OfBaptism.

to our belief on the Sacraments in particular. That a perfect knowledge of Baptism is particularly necessary to the faithful, an attentive perusal of the epistles of St. Paul, will force upon

the mind. the

The

Apostle, not only frequently, but also in language

most energetic, in language full of the Spirit of God, re news the recollection of this mystery, exalts its transcendant dignity, and in it places before us the death, burial, and resur
rection of our Lord, as objects of our contemplation and imita tion. 1 The pastor, therefore, can never think that he has be
i

Rom.

vi. 3.

Colos.

ii.

12, 13.

On
stowed
Sacrament.

the

Sacrament of Baptism.

113

and attention on the exposition of this Besides the great festivals of Easter and Pentecost, festivals on which the Church celebrated this Sacrament with
sufficient labour

the greatest solemnity and devotion, and on which particularly, according to ancient practice, its divine mysteries are to be ex

plained
to

make
For

it

the pastor should, also, take occasion, at other times, the subject matter of his instructions. 1

this purpose, a

most convenient opportunity would seem When most

to present itself, whenever the pastor, when about to administer gnT^exthis Sacrament, finds himself surrounded by a considerale num- plained

her of the faithful on such occasions, it is true, his exposition cannot embrace every thing that regards baptism but he can develope one or two points with greater facility, whilst the faith ful see them expressed, and contemplate them with devout at tention, in the sacred ceremonies which he is performing. Thus each person, reading a lesson of admonition in the person of him
:

who is receiving baptism, calls to mind the promises by which he had bound himself to the service of God when initiated by baptism, and reflects whether his life and morals evince that fidelity to which every one pledges himself, by professing the
name
of Christian.

have to say, on this subject, perspicuous, Meaning ol nature and substance of the Sacrament ^lie word "^ ptls The premising, however, an explication of the word Baptism. word Baptism, as is well known, is of Greek derivation. Al though used in Scripture to express not only that ablution which forms part of the Sacrament, but also every species of ablution, 3
;

To render what we we shall explain the

and sometimes, figuratively, to express sufferings yet it is em ployed, by ecclesiastical writers, to designate not every sort of ablution, but that which forms part of the Sacrament, and is administered with the prescribed sacramental form. In this sense, the Apostles very frequently make use of the word, in accordance with the institution of Christ. 3 This Sacrament, the Holy Fathers designate also by other other names. St. Augustine informs us that it was sometimes called names the Sacrament of Faith ; because, by receiving it, we profess 4 our faith in all the doctrines of Christianity by others it was denominated "Illumination," because by the faith which we Call to mind," says profess in baptism, the heart is illumined the Apostle, the former days, alluding to the time of baptism, wherein being illumined, you endured a great fight of afflic
; :
"

rf.

"

St. Chrysostom, in his sermon to the baptized, calls a purgation, through which "we purge away the old leaven, that we may become a new he, also, calls it a burial, a paste planting, and the cross of Jesus Christ 7 the reasons for all these appellations may be gathered from the of St. Paul
tions."

it

:"

epistle

hoc usu antique vid. Tertul. lib. de Baptis. c. 19. Basil, in exhort, ad baja 2 Mark vii. 4. Amb. lib. de myst. Paschee. 3 Rom. vi. 3. 1 Pet. iii. 21. Octo baptism! geneva vid. Damasc. lib. 4. de fidu 4 6 1 Cor. v. 7. D. Aug. epist, 25. in fin. 5 Heb. x. 32. ortliod. 10. ~
i

r*e

S. Chrysost. x. 5.

10*

114
to the

The Catechism of the Council of Trent.

Romans. 1 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
Christian life, and begin thenceforward, to obey the command ments. 3 This exposition of the different names of the Sacra ment of baptism, the pastor will briefly communicate to the

people.
Definition
of.

With regard to its definition, although sacred writers give many, to us that which may be collected from the words of our
:

Lord, recorded in the Gospel of St. John, and of the Apostle, in his epistle to the Ephesians, appears the most appropriate Unless," says our Lord, a man be born again of water and 4 the Holy Ghost, he cannot enter into the kingdom of God and, speaking of the Church, the Apostle says cleansing it 5 From these words, by the laver of water in the word of life." The be accurately and appropriately denned Baptism may Sacrament of regeneration by water in the word." By nature, we are born from Adam, children of wrath but by baptism we are He gave power regenerated in Christ, children of mercy for, 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 flesh, nor of the will of man, but of God." 8 In what the But, define Baptism as we may, the faithful are to be informed Sacrament that this Sacrament consists of ablution, accompanied, necessa consists. rily, according to the institution of our Lord, by certain solemn words. 7 This is the uniform doctrine of the Holy Fathers a doctrine proved by the authority of St. Augustine The
"

;"

"

"

"

"

is joined to the element, and it becomes a Sa That these are the constituents of Baptism, it be comes more necessary to impress on the minds of the faithful,
word,"

says he,

"

crament."

It

matter.

that they may not fall into the vulgar error of thinking, that the baptismal water, preserved in the sacred font, constitutes the Sacrament. Then only is it to be called the Sacrament of Bap tism, when it is really used in the way of ablution, accompanied with the words appointed by our Lord. 8 But, as we first said, when treating of the Sacraments in general, that every Sacrament consists of matter and form ; it is therefore, necessary to point out what constitutes each of these in the Sacrament of Baptism. The matter then, or element of this Sacrament, is any sort of natural water, which is, simply, and without addition of any kind, commonly called water ; be it sea-water, river-water, water from a pond, well, or fountain our Lord has declared that, Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of 9 The Apostle also says, that the Church was cleansed God."
:
"

Rom.

vi. 3.

2 s.

Do

variis baptis.
i.

nom.
6.

vid. Gregor.

Nazianz.
* 7

orat. in
5.

Dion, de Eccl. Hier. c. 2. sancta lumina. et Clem.

&

Alex.
6

lib. 1.

Poedag. cap.

John

iii.

Eph.

v. 26.

Mitt, xxviii. 19. * line, de revid. Chrysost. horn. 2-J. in Joan. Aug. lib. 6. contra. Donatist. c. 25 9 Joliinii 5. Cone. Florent. et Tr. d. item August, truct. SO in Joan.
12, 13.

John

On

the

Sacrament of Baptism.

115

the laver of water;" 1 and in the "by epistle of St. Tohn, we read these words There are three that give tesumony on earth ; the spirit, and the water, and the blood." 3 The Scrip ture affords other proofs which establish the same proof. When, however, the baptist says that the Lord will come, who will 3 he is not to be under baptise in the Holy Ghost, and in fire stood to speak of the matter, but of the effect of baptism, pro duced in the soul by the interior operation of the Holy Ghost ; or, if not, of the miracle performed on the day of Pentecost, when the Holy Ghost descended on the Apostles, in the form of lire, 4 as was foretold by our Lord, in these words; "John, indeed, baptized with water, but you shall be baptized with the Holy Ghost, not many days hence." 5
"

"

;"

That water is the matter of Baptism, the Almighty signified Figure and hecies 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 swept the world, because the wick edness of men was great on the earth, and all the thoughts of 6 their hearts were bent upon evil," was a figure of the waters of 7 To omit the cleansing of Naaman the Syrian, 8 and Baptism. the admirable virtue of the 9 pool of Bethsaida, and many simi lar types, of this mystery; the manifestly symbolic passage through the Red Sea, according to St. Paul, in his epistle to the Corinthians, was typical of the waters of Baptism. 10 With re gard to the oracles of the prophets, the waters to which the pro phet Isaias so freely invites all that thirst," and those which 13 Ezekiel saw in spirit, issue from the and also, the temple, fountain which Zachary foresaw, open to the house of Da vid, and to the inhabitants of Jerusalem, for the washing of the sinner and of the unclean woman," 13 were, no doubt, so many types which prefigured the salutary effects of the waters of Baptism. The propriety of constituting water the matter of baptism, of Water, vvh y the the nature and efficacy of which it is at once expressive, St. Jerome, in his epistle to Oceanus, proves by many arguments. 14 baptism Upon this subject, however, the pastor will teach, that water, which is always at hand, and within the reach of all, was the fittest matter of a Sacrament which is essentially necessary to all ; and, also, that water is best the effect of adapted to

FP

"

"

"

"

signify

It washes baptism. away uncleanness, and is, therefore, strik ingly illustrative of the virtue and efficacy of baptism, which washes away the stains of sin. also add that, like

water which cools the body, baptism in a great measure extin guishes the fire of concupiscence in the soul. 15 But, although, in case of necessity, simple water unmixed
1

We may

Chrism,

Eph v
Acts
i.

26.
5.

2 1 6
10

John v. 8. Gen, vi. 5.

Cor.
x. 1, 2.

Matt.

ill. iii.

11.

? 1 Pet.

John T.I
13

20, 21.

s
>

Isaias Iv. 1.

Acts ii. 3 4 Kings v 14 Ezek. xlvii. 1.

dist.

14 Zach. xiii. 1 D; Hieronymns cpist. 85. De mnteria bapt. vid. Cone. Florent. et Trid. sess. 7, can. 2, de consecrat 4, item D. Thorn, p. 3. q. 56, art. 5.

&

116

T/te Catechism of the Council of Trent.

used

why

in baptism.

yet,

with any other ingredient, is sufficient for the matter of baptism; when administered in public with solemn ceremonies, the

Form of
baptism to be care
fully ex

Catholic Church guided by apostolic tradition, the more fully has uniformly observed the practice of 1 And, although it may be doubted whether adding holy chrism. this or that water be genuine, such as the Sacrament requires, it can never be matter of doubt that the proper and the only matter of baptism is natural water. Having carefully explained the matter, which is one of the two parts of which the Sacrament consists, the pastor will evince
to express its efficacy,

plained.

equal diligence in explaining the second, that is the form, which is equally necessary with the first. In the explication of this Sacrament, a necessity of increased care and study arises, as the pastor will perceive, from the circumstance that the know ledge 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.

This Sacrament,
;

as

place,

is

frequently administered

we by

shall explain in

the

laity,

its proper and most fre

quently,

by women
the
its

and

it,

therefore,

becomes necessary

to

make
In what
consists,
it

all

faithful

whatever regards

indiscriminately, substance.

well acquainted with

The

and when
instituted.

guage form of baptism is BAPTIZE THEE IN THE NAME OF THE a form FATHER, AND OF THE SON, AND OF THE HOLY GHOST delivered by our Lord and Saviour when, as we read in St. Matthew, he gave to his Apostles the command: Going teach all nations, baptizing them in the name of the Father, and of the 3 Son, and of the Holy Ghost." By the word baptizing," the Catholic Church, instructed from above, most justly understands that the form of the Sacrament should express the action of the minister, and this takes place when he pronounces the words
: "I
:"
"

pastor, therefore, will teach, in clear, unambiguous lan intelligible to every capacity, that the true and essential

"

Besides the minister of the Sacrament, the baptize thee." person to be baptized and the principal efficient cause of baptism should be mentioned. The pronoun thee," and the names of the Divine Persons are, therefore, distinctly added and, thus,
"I
"

the absolute form of the Sacrament is expressed in the words I baptize thee in the name of the Father, already mentioned and of the Son, and of the Holy Ghost." Baptism is the work not of the Son alone, of whom St. John says This is he who
"

"

What

es-

but of the three Persons of the blessed Trinity. baptizeth By saying, however, in the name," not 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 the three Persons. 4 It is however to be observed, that of the words contained in
;"
" "

Ambr.

2
<

lib. 1. saer. c. 2. et Innoc. lib. 1. deer. tit. 1. c. 3. 3 John i. 33. Matt, xxviii. 19. Vid. Aug. contra Donatist. lib. 6. c. 25. D. Thorn, p. 3. q. 66,

art. 5.

On
this form,

the

Sacrament of Baptism.
to

117
sential,

which we have shown

be the true and essential

are absolutely necessary, the omission of them rendering the valid administration of the Sacrament impossible ; whilst others, on the contrary, are not so essential as to affect

one,

some

to it

in the Latin form, the word included in the word bap(I) tizo," Nay more, the Greek Church, adopting a (I baptize.) different manner of expressing the form, and being of opinion that it is unnecessary to make mention of the minister, omits
its
"

validity.

Of

the latter kind

is,

ego,"

the force of

which

is

"

the pronoun altogether. The form universally used in the Greek Church is Let this servant of Christ be baptized in the name
"

It ap of the Father, and of the Son, and of the Holy Ghost." pears, however, from the opinion and definition of the Council of Florence, that the Greek form is valid, because the words of which it consists, sufficiently express what is essential to the va lidity of baptism, that is, the ablution which then takes place. If at any time the Apostles baptized in the name of the Lord Baptism in 1 Jesus Christ only, 1 they did so, no doubt, by the inspiration ^! of the Holy Ghost, in order, in the infancy of the Church, to only, render their preaching in the name of the Lord Jesus Christ more illustrious, and to proclaim more effectually his divine and infinite power. examine the matter more If, however, we closely, we shall find that the Greek form omits nothing which the Saviour himself commands to be observed ; for the name of Jesus Christ implies the Person of the Father by whom, and that of the Holy Ghost in whom he was anointed. However, the use of this form by the Apostles becomes, perhaps, matter of doubt, if we yield to the opinions of Ambrose 2 and Basil, 3 Holy Fathers eminent for sanctity and of paramount authority, who interpret baptism in the name of Jesus Christ" as con tradistinguished to baptism in the name 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.

^Q

"

"

Paul, also, in his epistle to the Galatians, seems to have ex As many of you," says pressed himself in a similar manner as have been baptized in Christ, have put on Christ he, meaning that they were baptized in the faith of Christ, and with no other form than that commanded by him to be observed. What has been said on the principal points which regard the fiaptism matter and form of the Sacrament will be found sufficient for the ^J^ed" instruction of the faithful but, as in the administration of the by immers infu Sacrament, the legitimate ablution should also be observed, on
"

"

:"*

!>

this point too the pastor will explain the doctrine of the Church. will briefly inform the faithful that, according to the com

He mon

practice of the Church, baptism may be administered by and that administered in immersion, infusion, or aspersion either of these forms it is equally valid. In baptism water is used to signify the spiritual ablution which it accomplishes, and
;

Act

ii.

38

viii.

16

x.

48

xix. 5.
c. 12.

2
<

Ambr.
Gal.

lib. 1.

de Spiritu Sancto,

c. 3.

Basil, lib.

1.

de Spiritu Sancto,

iii.

27.

118

The Catechism of the Council of Trent.

on this account baptism is called by the Apostle, a laver."* This ablution takes place as effectually by immersion, which
"

was by

for a considerable time the practice in the early ages of the

is

Church, as by infusion, which

aspersion,
2

now

the general practice, or

which Peter baptized, converted and gave baptism to about three thousand souls." It is also matter of indifference to the validity of the Sacrament, whether the ablution is performed once or thrice ; we learn from the epistle of St. Gregory the great to Leander, that baptism was formerly and may still be validly administered
in

which was the manner

when he

in the

Church

in either

way.

The

faithful,

however,
to

will

follow the
belong.

practice of the

particular

Church

which they

Twoimmatters to be observ-

ed

in

its

ad-

The pastor will 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 pre-emiuently the seat of all the internal and external senses ; and also that he

tion.

wno

baptizes is to pronounce the words which constitute the form of baptism, not before or after, but when performing the ab

lution.
Baptism
inSti

uued

When these things have been explained, it will also be expedient to remind the faithful that, in common with the other On this sub Sacraments, baptism was instituted by Christ. ject, the pastor will frequently point out two different periods of time which relate to baptism the one the period of its institu tion by the Redeemer the other, the establishment of the law which renders it obligatory. With regard to the former, it is
clear

Water

consecrated to

baptism,

when
18

baptized!

by our Lord, when, water the power of sanc St. Gregory Nazianzen* and St. Augustine tifying. testify that to the water was then imparted the power of regenerating to In another place St. Augustine says From the spiritual life. moment that Christ is immersed in water, water washes away all 5 sins and again the Lord is baptized, not because he had oc casion to be cleansed, but by the contact of his pure flesh to purify the waters, and impart to them the power of cleansing." The circumstances which attended the event afford a very strong argument to prove that baptism was then instituted by our Lord. The three persons of the most Holy Trinity, in whose name baptism is conferred, manifest their august presence the voice of the Father is heard the Person of the*Son is present the Holy Ghost descends in form of a dove and the heavens, into which we are enabled to enter by baptism, are thrown open. 6 Should we, however, ask how our Lord has endowed water w a y^^g so g re at, so divine this indeed is an inquiry which transcends the power of the human understanding. That when our Lord was baptized, water was consecrated to the samt ary use of baptism, deriving, although instituted before the
instituted
to the

that this

Sacrament was

being baptized by John, he gave

"

:"

Eph. v. 26. Greg. orat.

Acts

ii.

41.
5

Greg.
ii.

lib.

i.

regist. epist 41.

in
6

nat Salvat. circa finem.

Matt.
iii.

Aug. serm.

16, 17.

Mark i.

10, 11.

Luke

29. 36, 37. 21, 22.

de temp.

On
passion,
all its

the

Sacrament of Baptism.
is

virtue
it

and efficacy from the passion, which

were, of
all

the

consummation, as
deed,

the actions of Christ

that

this, in

The of baptism was promulgated, also admits of no doubt. Holy Fathers are unanimous in saying, that after the resurrec- mulgated tion of our Lord, when he gave to his Apostles the command : Go, and teach all nations, baptizing them in the name of the 3 Father, and of the Son, and of the Holy Ghost;" the law of became obligatory, on all, who were to be saved. This baptism who hath re is to be inferred from these words of St. Peter us unto a lively hope, by the resurrection of Jesus generated 3 and also from the words of St Paul ; Christ, from the dead He delivered himself up for it (he speaks of the Church) that he might sanctify it, cleansing it by the laver of water in In both passages, the obligation of baptism the word of life." 4 is referred to the time, which followed the death of our Lord. Unless a man be born again of These words of our Lord
"
"

we sufficiently comprehend. 1 The second period to be distinguished,

is,

when

the law The law

01

^j^.

;"

"

:"

"

water and the Holy Ghost, he cannot enter into the kingdom of God," 5 refer also, no doubt, to the time subsequent to his If then the pastor use all diligence in explaining these passion. truths accurately to the faithful, impossible that they should not the high dignity of this Sacrament, and enter
fully appreciate tain towards it the

most profound veneration

a veneration

which

heightened by the reflection, that the Holy Ghost, by his invisible agency, still infuses into the heart, at the moment of baptism, those blessings of incomparable excellence, and of
will be

inestimable value, which were so strikingly manifested, by mi Were our eyes, like racles, at the baptism of Christ our Lord. 6 those of the servant of Eliseus, opened to see these heavenly to be lost in rapturous admira things, who so insensible as not tion of the divine mysteries, which baptism would then present when, therefore, the riches of this Sa to the astonished view crament are unfolded to the faithful by the pastor, so as to enable
!

to behold them, if not with the eyes of the body, with those of the soul illumined with the light of faith, is it not rea sonable to anticipate similar results ? In the next place, it appears not only expedient but necessary, The mimsf the in order that those to say who are ministers of this Sacrament

them

to
its

whom

this office is specially confided,

may

study to perform

^em!"

ping as
session

functions, religiously and holily ; and that no one, outstep it were, his proper limits, may unseasonably take pos
of,

or arrogantly assume,

what belongs

to

another

for,

7 as the Apostle teaches, order is to be observed in all things. are to be informed that of those who Bishops The faithful, therefore, d administer baptism there are three gradations : bishops and *J hold the first place ; to them belongs the administration office priest*
:

ff^f

Vid. Hierott. in com.

in. 3.

cap.

Matt. Aug. serm. 36. de temp.

3 1

a 5

Mark
John

xvi. 15.
iii.

Matt,

xxviii. 19.

Pet.

i.

3.

>

Eph.
1

v. 25, 2G.

6
5.

4 Kings

vi. 17.

Cor. xiv. 40.

120

The Catechism of the Council of Trent.

of this Sacrament, not by any extraordinary concession of power, but by right of office ; for to them, in the persons of the Apos tles, was addressed the command Go, baptize." 1 Bishops, it is true, not to neglect the more weighty charge of instructing the faithful, generally leave its administration to priests ; but the authority of the Fathers, 3 and the usage of the Church, prove that priests exercise this function of the ministry by a right in herent in the priestly order, a right which authorises them to Ordained to consecrate baptize even in presence of the bishop. the Holy Eucharist, the Sacrament of peace and unity, 3 it is necessary that they be invested with power to administer all those things, which are required to enable others to participate of that peace and unity. If, therefore, the Fathers have at any time said, that without the leave of the bishop, the priest has not power to baptize ; they are to be understood to speak of that baptism only, which was administered on certain days of the year with solemn ceremonies.
"

Deacons by
permission.

Next to bishops and priests, are deacons, for whom, as namerous decrees of the holy Fathers attest, it is not lawful,
without the permission of the bishop or priest to administer
baptism.
4

All persons

n cTssit but without its so-

*-

solemn ceremonies, hold the third and last place ; an(l in this class are included all, even the laity, men and women, to whatever sect they may belong. This power extends, in case of necessity, even to Jews, infidels, and heretics pro vided, however, they intend to do what the Catholic Church
tnout
i ts
;

Those who may administer baptism,

in case of necessity, but

does in that act of her ministry. Already established by the decrees of the ancient Fathers and Councils, these things have been again confirmed by the Council of Trent, which denounces

In

this,

the
S

and wts<iom

of
to

God

but also placed its administration within the In its administration, however, as we have already observed, all are not allowed to use the solemn ceremo nies ; not that rites and ceremonies are of higher dignity, but because they are of inferior necessity to the Sacrament. Order to be Let not the faithful, however, imagine that this office is given to all, so as to supersede the propriety of observbVthemi- promiscuously nisters of ing a certain order amongst those who administer baptism : baptism. \vhen a man is present, a woman ; when a clerk, a layman ;
moilj as
its
;

be

anathema against those who presume 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 5 doing what the Church does, is not true baptism." And here let us admire the supreme goodness and wisdom of our Lord, who, seeing the necessity of this Sacrament for all, not only instituted water, than which nothing can be more corn"

ma tter
all.

jurisdiction of

Distinct. 93. cap. 13. Trid. sess. 7. can. de consec. dist. 4. cap. 24. Aug. lib. 7. contra Donalist. cap 5]. et ibid. lib. 3. cap. 10. et lib. 2. contra Parmen. et Council. Lat. cap. 1. et Cone. Florent in deer. Eugenii.
s

3 1

Matt, xxviii. 19. Cor. x. 17.

2 Isid. lib. 2.
4

de

offic.

Eccles. cap.

4.

On
when
ment.
is

the

Sacrament of Baptism.

12 i

a priest, a simple clerk, should not administer this Sacra Midwives, however, when accustomed to its administra

fault with, if sometimes, when a man unacquainted with the manner of its adminis tration, they perform what may otherwise appear to belong more properly to men. To those who, as we have hitherto explained, administer bap- Sponsors, a nci ? nt tism, another class of persons is to be added, who, according to ? i~ii_ ^ ^ i i. Iinstitution, the most ancient practice of the Church, assist at the baptismal w hy j^. font and, who, although formerly called by sacred writers by tute the common name of sponsors or sureties, are now called God fathers and God-mothers. 1 As this is an office common almost to all the laity, the pastor will teach its principal duties, with care and accuracy. He will, in the first instance, explain why tion, are not to

be found

present,

who

is

r-

who administer the Sacrament, God and God-mothers are also required. The propriety of the practice will at once appear, if we keep in view the nature of baptism, that it is a spiritual regeneration, by which we are born
at baptism, besides those

fathers

children of
fants desire

God

of which St. Peter says

"

As newborn

in

the rational milk without guile." 3 As, therefore, every one, after his birth, requires a nurse and instructor, by whose assistance and assiduity he is brought up, and formed to learning and morality ; so those, who, by the efficacy of the re

generating waters of baptism, are born to spiritual life, should be intrusted to the fidelity and prudence of some one, from whom they may imbibe the precepts of the Christian religion, and the spirit of Christian piety; and thus grow up gradually in Christ, until, with the divine assistance, they at length arrive at the full growth of perfect manhood. This necessity must appear still
if we recollect, that the pastor, who is charged with the public care of his parish, has not sufficient time to undertake the private instruction of children in the rudiments of faith. For this very ancient practice, we have this illustrious It occurred," says he, to our divine testimony of St. Denis and they in their wisdom leaders," (so he calls the Apostles,) 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 may lead the remainder of his 3 life." The same doctrine is confirmed by the authority of

more imperious,

"

"

"

Higinus.

therefore, in her wisdom, has ordained that not Affinity only the person who baptizes, contracts a spiritual affinity with fn baptist the person baptized, but also the sponsor with the God-child what and and its parents so that marriage cannot be lawfully contracted between by them, and if contracted, it is null and void.
:
1

The Church,

Tert

3 4

1. de bapt. c. 18. et de coron. milit cap. 3. Dionys. de Eccl. Hier. c. 7. parte 3. Habetur de consec. dist. 5. cap. 100. et Leo, pp.

21 Pet
ib. c. 101. et

ii.

2.

Cone. Mogunt

ib.

cap. 101. et 30. q.

1.

11

122
Duties of
Sponsors.

The Catechism t/ the Council of Trent.

faithful are also to be taught the duty of sponsors for the negligence with which the office of sponsor is treated in the Church, that its name only remains ; whilst few, if any,
;

The

such

is

Let all sponsors then, at all least idea of its sanctity. times recollect that they are strictly bound to exercise a constant vigilance over their spiritual children, and carefully to instruct them in the maxims of a Christian life ; that they may approve
have the
themselves through life, such as their sponsors promised they should be, by the solemn ceremony of becoming sponsors. On this subject, the words of St. Denis demand attention Speak I promise, by ing in the person of the sponsor, he says 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 pro 1 mises, which he made at the baptismal font." St. Augustine also most earnestly admonish you, men and women, who says have become sponsors, to consider that you stood as sureties before God, for those whose sponsors you have undertaken to
:
"

"I

paramount duty of every man, be indefatigable in the discharge of the duties which it imposes and he, who solemnly professed to be the teacher and guardian of another, should not abandon to destitution him whom he once received under his care and protection, as long as he should have occasion for either. Speak ing of the duties of sponsors, St. Augustine comprises, in a few words, the lessons of instruction which they are bound to in

become.

"

And, indeed,

it is

the

who

undertakes any

office, to

culcate
ought,"

They upon the minds of their spiritual children to admonish them to observe chastity, love says he,
"

"

and, above all, they should teach them Creed, the Lord s prayer, the ten commandments, and the rudiments of the Christian religion." 3
justice, cherish charity
;

the

Who are inadmissi ble as

Sponsors.

Hence,
sponsors.

it

is

not difficult to decide,

those,

who

are inadmissible as

To

with fidelity, or who sacred trust, no doubt, should not be confided.

are unwilling to discharge its duties cannot do so with care and accuracy, this

who

Besides, there

fore, the natural parents, who, to mark the great difference that exists between this spiritual and the carnal bringing up of youth,

cularly,

are not permitted to undertake this charge, heretics, Jews parti and infidels, are on no account to be admitted to the office

The thoughts and cares of these enemies of the of sponsor. Catholic Church, are, continually, employed in darkening, by 4 falsehood, the true faith, and subverting all Christian piety. The number of sponsors is also limited by the Council of Number of Sponsors. Trent, to one male or female or at most, to one male and one female ; because a number of teachers may confuse the order
;

of discipline and instruction

Loco sup.

and also

to prevent the multiplica-

cit.

64.

D. Aug. serm. 163. de temp, et

c.

ser. 215.

Serm. 165, de temp, de cons. dist. 4. 30 q. 1 cap. 1 D. Thorn, p. 3. q. 67.

120.

art. 8.

ad

2.

ex Mogunt. Concil. de consec

dint. 4. cap. 102.

On

the Sacrarnent of Baptism.

123

tion of affinities, which must impede a wider diffusion of society 1 by means of lawful marriage. If the knowledge of what has been hitherto explained, be, as JJjJjJ to the faithful, it is no less important to them extends it is, of

ot

importance
that the
all,

to

know,

extends to
fidels,

in so

law of baptism, as established by our Lord, much, that unless they are regenerated

to all.

Christians or in through the grace of baptism, be their parents and everlasting destruc. they are born to eternal misery The duty of the pastor, therefore, demands of him a fre tion. Unless a man quent exposition of these words of the Gospel be born again of water and the Holy Ghost, he cannot enter into
"

kingdom of God." That this law extends, not only to adults, but also to infants, and that the Church has received this its interpretation from the authority and strengthApostolic tradition, is confirmed by ened by the concurrent testimony of the Fathers. Besides, it is not to be supposed, that Christ our Lord, would have with held the Sacrament of baptism, and the grace which it imparts
the

I.

II.

Suffer the little children, from children, of whom he said and stay them not from coming unto me for the kingdom of heaven is for such" 3 from children whom he embraced upon whom he imposed hands whom he blessed. 4 Moreover, when 5 we read that an entire family was baptized by St. Paul, chil is obvious, have dren, who are included in their number, must, it Cir also been cleansed in the purifying waters of baptism.
"

III-

IV.

cumcision, too, which was a figure of baptism, affords a strong children were argument in proof of this primitive practice. That 8 If, then, circumcised on the eighth day is universally known. circumcision, "made by hand, in despoiling of the body of the 7 was shall not baptism, which is flesh," profitable to children, made by hand," be also profi the circumcision of Christ, not if table to them ? Finally, to use the words of the Apostle, by one man s offence, death reigned through one much more they who receive abundance of grace, and of the gift, and of jus 8 If, then, tice, shall reign in life through one, Jesus Christ." the transgression of Adam, children inherit the stain of through that primeval guilt, is there not still stronger reason to conclude, the efficacious merits of Christ the Lord must impart to them that justice and those graces, which will give them a title to This happy consummation baptism alone reign in eternal life ?
"
"

The pastor, therefore, will inculcate the ab- Moral re fiectlon solute necessity of administering baptism to infants, and of gracan accomplish. 9
-

1 De cone. dist. 4. c. 101. et Concil. Trid. sess. 14. c. 10. de refor. Matrim. 2 John iii. 5. De his vide Clem. pp. epist. 4. in med. Aug. in Joan, tract. 13. et t e Eccles. dogm. cap. 24. Amb. de iis qui myst. initiantur, c. 4. Concil Lateran. c. . 4 Mark x. 16. 3 Matt. xix. 14. Trid. sess. 7. can. 51. 6 Gen. xxi. 4. 5 1 Cor. i. 16. Acts xvi. 33. Lev. xii. 3. Luke i. 59 ; ii. 21
.

7 a

Coloss.

ii.

11.
sess. 5. decret,

Rom.

de peccato Origin, et sess. 7. de baptism, cap. 12 14 59. Aug. epist. 28. et lib. de 1. peccat. Dkmys. de Eccles. Hier. cap. 7. Cyprian, ep. horn, de Adamo de Eva. Cone. Milevit, c. 2. et de consec. merit, c. 23. Chrys.
Cone. Trid.
dist.

y.

17.

passim.

124

T7ie Catechism of the Council of Trent.

dually forming their tender minds to piety, by Christian pre A cept according to these admirable words of the Wiseman
"

young man according

not depart from
Faith,
1
it."

to his

way, even when he

is old,

he will

how

ttMnfante
in baptism,

That when baptized they receive the mysterious gifts of faith cannot be matter of doubt; not that they believe by the formal assent of the mind, but because their incapacity is supplied by
the faith of their parents, if the parents profess the true faith, if not, (to use the words of St. Augustine) "by that of the uni 2 for they are said with propriety versal society of the saints
;"

to be presented for baptism by all those, to tion in that sacred rite was a source of joy, and
rity
Children to be baptized with as littie

whom

their initia

delay as

possible,

they are united to the communion of the faithful are earnestly to be exhorted, to take care that t ^ e r children be brought to the church, as soon as it can be done with safety, to receive solemn baptism: infants, unless baptized, cannot enter heaven, and hence we may well conceive

by whose cha Holy Ghost.

.

The
j

how deep
suffer
Adults to be invited

them

the enormity of their guilt, who, through negligence, to remain without the grace of the sacrament, long

er than necessity may require ; particularly at an age so tenWith der as to be exposed to numberless dangers of death. 3 re gard to adults who enjoy the perfect use of reason, persons,
f r instance,

ed

toTe-^"

born of

ceive baptlsm
-

Church points out

the Christian faith

infidel parents, the practice of the primitive a different manner of proceeding to them
:

II

be proposed to be exhorted, allured, and invited verted to the Lord God, they are then
is to
"

and they are earnestly to embrace it. If con to be admonished, not to

:

IH.

it is defer baptism beyond the time prescribed by the Church written, delay not to be converted to the Lord, and defer it 4 and not from day to day they are to be taught, that in their conversion consists in regeneration by baptism. regard perfect Besides, the longer they defer baptism, the longer are they de
;"

prived of the use and graces of the other Sacraments, which

IV.

fortify in the practice of the Christian religion, and which are accessible through baptism only. They are also deprived of

the inestimable graces of baptism, the salutary waters of which not only wash away all the stains of past sins, but also enrich the soul with divine grace, which enables the Christian to avoid sin for the future, and preserve the invaluable treasures of right

eousness and innocence effects which, confessedly, constitute a perfect epitome of a Christian life. 5 On this class of persons, however, the Church does not conof Baptism adults, why fer thjg Sacrament she will have it deferred for a cerhastily * er e nor is the delay attended with the same danger as tain time and in the case of infants, which we have already mentioned should any unforeseen accident deprive adults of baptism, thei.:
:
][

Prov.

xxii. 6.
lib.

Aug.

3 de orig. anim.

c. 9.

et lib. et

1.

2 Ep. 23 ad Bon. de pecc. merit, c.

2, et ep. 28.

4
s

Eccl. v. 8. Tertul. lib. de posnit. cap.

6.

de prescript, cap.

41.

Cypr.

epist. 13.

de consec

dist. 4. c. 64. et 65.

Aug.

lib.

de

fide et operib. c. 9.

On
avail
to

the

Sacrament of Baalism.

125

intention of receiving

them

to grace

m. which he is to profess, and in the morality which he is to practise and the Sacrament, when administered with solemn IV ceremonies, on the appointed days of Easter and Pentecost only, is treated with more religious respect Sometimes, however, when there exists a just cause to ex- when not elude delay, as in the case of imminent to danger of death, its ad- be defer
for

be attended with some The Church must take advantages. particular care, that none approach this Sacrament, whose hearts are vitiated by hypocrisy and dissimulation and, by the inter vention of some delay, the intentions of such as solicit baptism, are better ascertained. In this wise precaution originated a de cree, passed by the ancient councils, the purport of which was, that Jewish converts, before admission to baptism, should spend some months in the ranks of the Catechumens. The candidate
;

it, and their repentance for past sins, will and righteousness. Nay, this delay seems

II

baptism

is,

also, thus better instructed in the faith

ministration is not to be deferred particularly, if the person to be baptized is well instructed in the This mysteries of faith. we find to have been done by Philip, and by the prince of the Apostles, when, without the intervention of any delay, the one baptized the Eunuch of queen Candaces, the other, Cornelius, as soon as they professed a willingness to embrace the faith of Christ. The faithful are, also, to be instructed in the ne
;

red-

first place, they desire and purpose to receive it ; for, as in baptism we die to sin and engage to live a new life, it is fit that it be adminis tered to those, only, who receive it of their own free will and accord, and is to be forced upon none. Hence, we learn from

cessary dispositions for baptism, that, in the

must

holy tradition, that it has been the invariable practice of the Church, to administer baptism to no individual, without previ 3 This disposi ously asking him if he be willing to receive it. tion even infants are not to want the will of the presumed Church, when answering for them, is declared in the most ex
plicit

terms.

Insane persons, who are favoured with lucid intervals, and, Insane perhen during these lucid intervals, express no wish to be baptized, are S0[ ^ not to be admitted to unless in extreme cases when tized amT baptism, death is apprehended. In such cases, if, previously to their in- when not. sanity, they give intimation of a wish to be baptized, the Sa crament is to be administered ; without such indication previ ously given, they are not to be admitted to baptism 3 and the same rule is to be followed with regard to persons in a state of But if they never enjoyed the use of reason, the au lethargy. thority and practice of the Church decide, that they are to be baptized in the faith of the Church, on the same principle that children are baptized, before they come to the use of reason.
;

Acts
2

viii.

38,

and

x. 48.
c. 2.

Aug.

lib,

de poen. medi.

D. Thorn.

3. p. q.

63. $ 7.

D. Thorn.

3. p. q. 86. ar. 12.

11*

126
Three conquired in*

The Catechism of the Council of Trent.

Besides a wish
to

be baptized, in order to obtain the grace same reason, is also necessary he that believes and is baptized shall be adults, faith, com- saved." 1 Another necessary condition is compunction for past C and afirm sms an( l a fixed determination to refrain from their future cornshould any one dare to approach the baptismal font, purpose of mission avoiding a 8 } ave to vicious habits, he should be instantly repelled, for

Sacrament, our Lord has said

^

^e

faith, for the

"

to the grace and virtue of baptism, as the obdurate impenitence of those who are resolved to persevere in the indulgence of their unhallowed passions ? Baptism should be sought with a view to put on Christ and to be united to him ; and it is, therefore, manifest that he who purposes to persevere in sin, should be repelled from the sacred font, particularly if we recollect that none of those things which belong to Christ and his Church, are to be received in vain, and 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

what so obstructive

not according to the spirit. 3 As far, however, as regards the the validity of the Sacrament, if, when about to be baptized,
adult intends to receive what the Church administers, he no doubt, validly receives the Sacrament. Hence, to the vast mul titude, who, as the Scripture says, "being compunct in heart," asked him and the other Apostles what they should do, Peter 3 answered: "Do penance and be baptized, every one of you;" and in another place Repent ye, therefore, and be converted, 4 that your sins may be blotted out." Writing to the Romans, St. Paul also shows, that he who is baptized should en
"

clearly
;

not to yield and he therefore admonishes us our members as instruments of iniquity unto sin; but present 5 ourselves to God, as those that are alive from the dead." Reflections reflection upon these truths cannot fail, in the first Frequent Iadmiration of the in place, to fill the minds of the faithful with finite goodness of God, who, uninfluenced by any other conside ration than that of his own tender mercy, gratuitously bestow ed upon us, undeserving as we are, a blessing such as baptism a blessing so extraordinary, so divine! If, in the next place, II. they consider how spotless should be the lives of those, who have been made the objects of such singular munificence, they cannot fail to be convinced of the imperative obligation imposed upon them, to spend each day of their lives in such sanctity and religious fervour, as if it were that on which they had received the sacrament and were ennobled by the grace of baptism. To inflame their minds, however, with a zeal for true piety, the pas tor will find no means more efficacious than an accurate expo sition of the effects of baptism. Effects of As, then, these effects are to afford matter of frequent inBaptism. gtruction, that the faithful may be rendered more sensible of
tirely die to sin
"

the high dignity to

which they are raised by baptism, and may never suffer themselves to be degraded from its elevation by the
i

Mark

x vi

14.

2 j{

m.

viii. 1.

Acts

ii.

38.

Acts

iii.

19.

Horn.

vi. 13.

On

the

Sacrament of Baptism.

127

disguised artifices or open assaults of Satan, they are to be taught, in the first place, that such is the admirable efficacy of this sacrament as to remit original sin, and actual guilt however enormous. This its transcendant efficacy was foretold long be

first

effect

pour upon your filthiness." The Apostle also, writing to the Corinthians, after hav such you ing enumerated a long catalogue of crimes, adds were, but you are washed, but you are sanctified." 3 That such was, at all times, the doctrine of the Catholic Church, is not
:

fore by Ezekiel, through you clean water, and you

1

whom God

said

"

I will
all

shall be cleansed

from

"

matter of doubtful inquiry : By the generation of the flesh," we says St. Augustine, in his book on the baptism of infants, contract original sin only ; by the regeneration of the Spirit, we obtain forgiveness not only of original, but also of actual 3 St. Jerome, also, writing to Oceanus, All sins guilt." says are forgiven in baptism."* To obviate the possibility of doubt upon the subject, the Council of Trent, to the definitions of for mer Councils, has added its own distinct declaration, by pro nouncing anathema against *V)se, who should presume to think that although sin is for otherwise, or should dare I assert given in baptism, it is not entirely removed, or totally eradicat ed ; but is cut away in such a manner, as to leave its roots still 5 To use the words of the same holy firmly fixed in the soul." Council: God hates nothing in those who are regenerated, for in those who are truly buried with Christ, by baptism, unto 6 who walk not according to the flesh, there is no con death, demnation 7 putting of the old man, and putting on the new, whi-ch is created according to God, 8 they become innocent, spotless, innoxious, and beloved of God." That concupiscence, however, or the fuel of sin, still remains, Concu as the Council declares in the same place, must be acknow- p^cence but concupiscence does not constitute sin, for, as St. ledged mains a^r
"

"

"

"

,-

"

fl

Augustine observes, "in children, who have been baptized, the guilt of concupiscence is removed, the concupiscence itself remains for our probation and in another place: the guilt of
"

baptism, no
sin
"

;"

is pardoned in baptism, but its infirmity re Concupiscence is the effect of sin, and is nothing more than an appetite of the soul, in itself repugnant to reason. If unaccompanied with the consent of the will, or unattended with neglect on our part, it differs essentially from the nature of sin. This doctrine does not dissent from these words of St. Paul I did not know concupiscence, if the law did not say

concupiscence
mains."

10

"

apostle speaks not of the im portunity of concupiscence, but of the sinfulness of the interior
""

thou shalt not covet.

The

Ezek. xxxvi. 25. Lib. 1. de pec. merit, et remis.

$ Sess. 5. can. 5. 7 Rom. viii. 1.

21 Cor.
c. 15.
6

vi. 11.

Epist. 85. ante

medium.

Rom.

vi. 4.

Eph. iv. 22. 24. 9 De hoc effectu baptismi vide insuper Aug. lib. 1. contra duas ep. Pelag. c. 13. etl. 3. c. in Enchir. c. 64. et lib. 1. de nupf. et concup. c. 25. iiem Greg. lib. 9 ep. 39. Concil Vienn. et Flor in mater, de Sacrament. 10 Rom. vii. 7. Aug. I. 2. de pec. mer. remiss, c. 4.
f>.

"

128

The CatecMsm of the Council of Trent.

The same doc act of the will, in assenting to its solicitations. If there are any trine is taught by St. Gregory, when he says : who assert that, in baptism, sin is but superficially effaced,
"

By infidelity than the assertion sin is utterly eradicated, and the soul ad 1 In proof of this doctrine he has re heres entirely to God." course to the testimony of our Lord himself, who says in St. John: "He that is washed, needeth not but to wash his feet,
what can savour more of
Sacrament of Baptism
?

the

but he

is

wholly

clean."

But should illustration be desired, an express figure and image Figure of of the lebaptism il- of the e ffi cac O f baptism will be found in the history y the Scriptures inform us, of Naaman the Syrian, of of to fort
effect.

whom prosy the Jordan, t na t when he had washed seven times in the waters of he was so cleansed from his leprosy, that his flesh became like The remission of all sin, original and the flesh of a child." 3
"

actual, is

That this therefore the peculiar effect of baptism. the object of its institution by our Lord and Saviour, is a truth clearly deduced from the testimony of St. Peter, to say-

was

be adduced from nothing of the array of evidence that might Do penance," says he, and be baptized every other sources one of you, in the name of Jesus Christ, for the remission of
" "

your sins." But in baptism, not only is sin forgiven, but with it all the feet of bapTo a merciful God. punishment due to sin is remitted by communicate the virtue of the passion of Christ is an effect common to all the Sacraments but of baptism alone does the with by it we die and are buried together Apostle say, that
Second
ef;
"

This docSnsistenT"

5 Hence the Church has uniformly taught, that to im those offices of piety, usually called by the Fathers works pose of satisfaction, on him, who is to be cleansed in the salutary waters of baptism, would be derogatory in the highest degree 6 Nor is there any discreto the dignity of this Sacrament. the doctrine here delivered and the practice of between
Christ."

pancy

the primitive with the practice of p re p ar i n g for

mftive"

Church, which of old commanded the Jews, when

:

^ms imposed was

Church,

The fast baptism, to observe a fast of forty days. it was not enjoined as a work of satisfaction a practical lesson of instruction to those who were to receive the Sacrament ; and one well calculated to impress upon their minds a deeper sense of the august dignity of a rite, of which without devoting they were not admitted to be participators, some time to the uninterrupted exercise of fasting and prayer.
due
i

Baptism gives no

But, although the remission by baptism of the punishments that to sin cannot be questioned, we are not hence to infer
L.
9.

vide Aug. lib 1. de concupiscentia remanente in baptizatis duas Epist. Felag. c. 13..lib. 3. c. 3. pec. merit, et remiss, c. 39. item lib. 1. contra lib. 6. contra Julian, q. 5. in medio, et lib. 1. de nupt. et concup. c. 23. et 25. item et de verb. Apost. serm. 6.
4

Reg.
ii.

epist. 39.

John

xiii.

10.

4 Kings

v. 14.

Acts

38.

De

>

Rom. vi. 3, 4. Col. ii. 12. 6 Ambros. in c. 11. ad Quod poence peccatis debite remittantur in baptismo, vide 3. q 69. Rom. Aug. 1. 1. de nupt et concupis. c. 33. et in Ench. c. 4 D. Thorn p. 1. 7. regist Lpisc 24. et Greg. art. 2. unde nee ulla est imponenda poenitentia. u. art o. habetur de consecrat. distinct. 4. cap. ne quod absit U. Inom. 3 p q.
5

On
it

the

Sacrament of Baptism.

120

gives the offender an exemption from undergoing the punish- exemption from the ments awarded by the civil laws to public delinquency that, for instance, it rescues from the hand ot the man who is of thTcivil justice legally condemned to forfeit his life to the violated laws of his law
-

cannot, however, too highly commend the reli country. gion and piety of those princes, who, on some occasions, remit the sentence of the law, that the glory of God may be the more
strikingly displayed in his Sacraments. Baptism also remits all the punishment due to original sin in the next life, and this it does through the merits of our Lord Jesus Christ.

We

tism, as we have already said, we die with Christ, for we have been planted together in the like says the Apostle, ness of his death, we shall be also in the likeness of his re
"

By

bap

if,"

"

surrection."

Should it be asked why, after baptism, we are not exempt in These in"this life from these inconveniences, which flow from original sin, and restored by the influence of this Sacrament to that state si of perfection, in which Adam, the father of the human not race, why was placed before his fall for this two principal reasons are Duplisiu. assigned the first, that we, who by baptism are united to, and become members of Christ s body, may not be more honoured
f g^a"
;
*

111

TTTL
"V

than our head.

from

his birth

As, therefore, Christ, our Lord, although clothed with the plenitude of grace and truth, was not

divested of human infirmity, until, having suffered and died, he rose to the glory of immortality ; it cannot appear extraordinary, if the faithful, even after they have received the grace of justifi cation by baptism, are clothed with frail and perishable bodies ; that after having undergone many labours for the sake of Christ, and having closed their earthly career, they may be recalled to life, and found worthy to enjoy with him an eternity of bliss. The second reason why corporal infirmity, disease, sense of pain, and motions of concupiscence, remain after baptism, is, that in them we may have the germs of virtue from which we shall hereafter receive a more abundant harvest of glory, and treasure up to ourselves more ample rewards. When, with
patient resignation,

we

bear up against the

trials

of this

life,

dominion of reason the rebellious desires of the heart, we may and ought to cherish an assured hope, that the time will come when, 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 3 to us, on that day, a crown of justice, which is laid up for Such seems to have been the divine economy with regard to An iliuo the children of Israel God delivered them from the bondage Cation. of Egypt, having drowned Pharaoh and his host in the sea 3 yet he did not conduct them immediately into the happy land He first tried them by a variety and multiplicity of promise. of sufferings and when he afterwards placed them in posses sion of the promised land, he expelled from their native territo the
"

and aided by the divine assistance, subject

us."

Rom.

vi.

Tim.

iv. 7.

130

The Catechism of the Council of Trent.

tories, the other inhabitants;

whilst a few other nations,

whom

III.

Baptism, the source pl easures ofhappif ness to the branches

Ohristiari,

they could not exterminate, remained, that the people of God might never want occasions to exercise their warlike fortitude and valour. 1 To these we may add another consideration, which is, that if to the heavenly gifts with which the soul is adorned in bap tism, were appended temporal advantages, we should have good reason to doubt whether many might not approach the baptis mal font, with a view to obtain such advantages in this life, whereas the rather than the glory to be hoped for in the next Christian should always propose to himself, not the delusive which are seen," but the and uncertain things of this world, which are not seen." 3 solid and eternal enjoyments of the next, This life, however, although full of misery, does not want its
;
"
"

To us, who by baptism are engrafted as an d joys. At f i_ i. on Christ, 3 what source of purer pleasure, what obe ct of nobler ambition, than, taking up our cross, to follow him j as our l ea der, fatigued by no labour, retarded by no danger in some to receive the pursuit of the rewards of our high vocation laurel of virginity, others the crown of doctors and confessors,
i i

some

the

palm of martyrdom, others the honours appropriated

These splendid titles of exalted to their respective virtues ? had we not contended in the dignity none of us should receive, race, and stood unconquered in the conflict.
Third effeet of bap-

But
t ] lat?

to return to the effects of baptism, the pastor will

teach

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. Our souls are replenished
with divine grace, by which, rendered just and children of God we are made coheirs to the inheritance of eternal life for it in 4 he that believeth and is baptized, shall be saved;" written,
;
"
"

and the Apostle testifies, that the Church is cleansed, by the 5 But grace, according to laver of water, in the word of life." the definition of the Council of Trent, a definition to which, under pain of anathema, we are bound to defer, not only remits as it sin, but is also a divine quality inherent in the soul, and, were a brilliant light that effaces all those stains which obscure
the lustre of the soul, and invests it with increased brightness and beauty. 8 This is also a clear inference from the words of 7 is poured forth," and also Scripture when it says, that grace 8 when it calls grace, the pledge" of the holy Ghost. of grace in the soul is also accompanied by a The
" "

Fourth

ef-

feet of bap-

mogt gpiendij

train of virtues ; and hence, when writing to He saved us by the laver of regene the Apostle says Titus, he hath poured ration, and renovation of the Holy Ghost, whom
"

progress

Judges

hi.

1,2.
16.

2
* 7

2 Cor. Ephes.

iv. 17, 18.

John xv.

2.

Mark xvi.
6 Sess. 6, 7,

v. 26.

de

justific.
i. 22, et v. et remiss, c. 10.

Eph.

i.

14.

2 Cor.

de pecoat. merit,
ard, serm.
1.

Tit iii. 6. 5. Quid sit gratia de qua hie vide August, lib. I. item de spiritu et litera, c. 28, versus finem. Bern

in cocria domini.

On
forth

the

Sacrament of Baptism.
j"

131

upon us abundantly, through Jesus Christ our Saviour 1 St. Augustine, in explanation of the words, "poured forth on us abundantly," says, "that is, for the remission of sins, and for abundance of virtues." 3
are also united to Christ, as members to their Fifth effect from the head proceeds the power by which of baptism, the different members of the body are impelled to the

By

baptism

we

head

as, therefore,

proper so from the fulness performance of their peculiar functions of Christ the Lord, are diffused divine grace and virtue through all those who are justified, qualifying them for the performance 3 of all the offices of Christian
;

supported by a powerful array of virtues. Difficulty. It should not, however, excite our surprise if we cannot, without f practismuch labour and difficulty undertake, or, at least, perform acts of piety, and of moral virtue. If this is so, it is not because the baptism, goodness of God has not bestowed on us the virtues from which whence il these actions emanate ; but because there remains, after bapb^com? tism, a severe conflict of the flesh against the spirit, 4 in which, bated, however, it would not become a Christian to be dispirited or
are,
it is

We

piety.

true,

j^SX

"

faint. Relying on the divine goodness, we should confi dently hope, that by a constant habit of leading a holy life, the time will arrive, when whatever things are modest/ whatever 5 just, whatever holy," will also prove easy and agreeable. Be these the subjects of our fond consideration ; be these the ob the God of peace may be jects of our cheerful practice ; that

grow

"

"

with

us."

said on the subject, when treating of the Sacraments in general, the pastor will find sufficient matter on the subject, to which he

By baptism, moreover, we are sealed with a character that can never be effaced from the soul, of which, however, it were here superfluous to speak at large, as in what we have already
refer. 7

Sixth effect
<

ba ptism.

may

But as from the nature and efficacy of this character, it has been defined by the Church, that this Sacrament is on no account to be reiterated, the pastor should frequently and diligently admonish the faithful on this time they may subject, lest at err on a matter of such moment. The doctrine which
any"

Baptism
not to be

bits the reiteration of baptism, is

"

prohi

One Lord, one faith, one baptism." 8 says exhorting the Romans, that dead in Christ by baptism, they lose not the life which they received from him, he says: In
:
"

that of the Apostle,

when he Again, when

Tit.

iii.

5, 6.
J>

6 e ectuba ti8mi vide Chrysost. horn, ad Neoph. et haptis. Damas. lib. 2, /S Orthod. de fide l\i f c. 36. Lactant. lib. 3, Drvin. Instil, c. 25. Aug. Epist 23, ad Bonifac item lib. 1, de peccat. merit, et remiss, c. 29, Prosp. 1. 2, de vocat. Gent. c. 9. 3 Christi capiti ut membra Quod per baptismum connectamur, vide August epist. 23, item lib. 1, de pec. meritis et remiss, c. 16. Prosp. de voc. Gent. Lie 9 Bernard, serm. 1. in Ccena Dom. D. Thorn. 3. p. q. 69. art 5
4

Gal. v. 17.

2 Cor. xm.

11.

Vide hac de re Aug.

lib. 1. c. 3.

Ph.lip, iv. 8.
c. 2, et 5.

lib. v-

contra Julian,

peccat. merit, et remiss,

7

item de

Vide Eph.

Aug
iv. 5.

lib. 6,

contra Donatist. cap.

1.

et in epist. Joan, tract 5. Trid. sess. 7.

132

The Catechism of

the Council of Trent.

;"*

that Christ died to sin, he died once he seems clearly to signify that as Christ cannot die again, neither can we die again

by baptism.
lieves
"

Not repeat ed, even

when ad
ministered condition
ally.

Hence the Church openly professes that she be and that this accords with the nature one baptism and object of the Sacrament appears from the very idea of bap As then, according to tism,, which is a spiritual regeneration. the laws of nature, we are born but once, and our birth," as St. Augustine observes, cannot be repeated," 3 so, in the su pernatural order, there is but one spiritual regeneration, and, 3 therefore, baptism can never be administered a second time. Nor let it be supposed, that this Sacrament is repeated by the Church, when she admits to the baptismal font those of whose previous baptism reasonable doubts are entertained, making use of this form if thou art already baptized, I baptize thee not again but if thou are not already baptized, I baptize thee in name of the Father, and of the Son, and of the Holy Ghost in such cases baptism is not to be considered as repeated (its repetition would be an impiety), but as holily, because condition
;"
"

"

"

:"

ally administered.

When
to

to

be admi

in order to avoid certain abuses

nistered condition
ally.

In this, however, the pastor should use particular precaution, which are of almost daily oc currence, to the no small irreverence of this Sacrament. There are those who think that they commit no sin by the indiscrimi nate administration of conditional baptism if a child is brought before them, they imagine that inquiry as to its previous bap tism is unnecessary, and accordingly proceed, without delay, to
:

administer the Sacrament. Nay more, having ascertained that the child received private baptism, they hesitate not to repeat its administration conditionally, making use, at the same time, of the solemn ceremonies of the Church Such temerity in curs the guilt of sacrilege, and involves the minister in what It has been authoritatively theologians call an irregularity." decided by pope Alexander, that the conditional form of bap tism is to be used only when, after due inquiry, doubts are en tertained of the validity of the previous baptism ; 4 and in no other case can it ever be lawful to administer baptism a second
!
"

Seventh
effect

of

baptism.

5 time, even conditionally. Besides the many other advantages which accrue to us from baptism, we may look upon it as the last, to which all the rest seem to be referred, that it opens to us the portals of Heaven, which sin had closed against our admission. All these effects, which are wrought in us by virtue of this Sacrament, are dis

tinctly
lates,
i

marked by the circumstances which, as the Gospel re accompanied the baptism of our Saviour. The heavens
vi. 10.

2 In Joan, tract 11. re vide Trid. Sess. 7, de baptismo, can. 11. et 13. item Concil. Carlha. can. 1, Vien. ut habetur in Clem. 1. lib. de sum. Trinit. D. August, tract. 11. in Joan. Beda in capite 3, Joan. Leo Mag. epist. 37, et 39, D. Thorn. 3. p. q. 66, a. 9. 4 Lib. 1 Decretal, tit. de baptismo. c. de quidem. 5 De irregularitate cujus hie est menlio, vid, apostat. et reit. baptism, c. ex litte-

Rom.

Hac de

rarum,

et

fectu. c.

de Conseci de quibus.

dist. 4. c.

eos qui. et

lib. 3.

decretal,

de baptismo et ejus

ef-

On

the

Sacrament of Baptism.

133

were opened and the Holy Ghost appeared descending upon Christ our Lord, in form of a dove a by which we are given to
;

understand, that to those who are baptized are imparted the gifts of the. Holy Spirit, that to them are unfolded the gates of Hea ven, opening to them an entrance into glory ; not, it is true, immediately after baptism, but in due season, when freed from the miseries of this life, which are incompatible with a state of bliss, they shall exchange a mortal for an immortal life. These are the fruits of baptism, which, as far as regards the Efficacy of the ^ iicra efficacy of the Sacrament, are, no doubt, common to all ; but as ment comJ ,. r tar as regards the dispositions with which it is received, it is mon to all. no less certain that all do not participate equally of these hea- not so its
n
, .
.

....

d and graces. It now remains to explain, clearly and concisely, what re- The praygards the prayers, rites, and ceremonies of this Sacrament. To ers.ntes, rites and ceremonies may, in some measure, be applied what Conies of

venly

gifts

|^
*;

the Apostle says of the gift of tongues, that it is unprofitable to baptism, to b ex P lam 2 speak, unless he who hears understands. They present an image, and convey the signification of the things that are done in the Sacrament; but if the people understand not their force

and significancy, they can be of very little advantage to them. To make them understood, therefore, and to impress the minds of the faithful with a conviction that, although not of absolute necessity, they are of very great importance, and challenge great veneration, are matters which solicit the zeal and industry of the pastor. This, the authority of those by whom they were instituted, who were, no doubt, the Apostles, and also the ob That ceremonies ject of their institution, sufficiently prove. contribute to the more religious and holy administration of the Sacraments, serve to exhibit to the eyes of the beholder a lively picture of 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, are truths as obvious as they are
unquestionable.
3

that in his expositions the pastor may follow a certain Reduced to order, and that the people may find it easier to recollect his in- threehcade

But

structions, 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

the second, such as are used at the font the third, those that immediately follow the adminis tration of the Sacrament.

coming

to the baptismal font

In the first place, then, the water to be used in I. baptism should be previously prepared the baptismal water is consecrated with The water the oil of mystic unction and this cannot be done at all times, but, according to ancient usage, on the vigils of certain festivals, which are justly deemed the greatest and the most holy solem: ;

2 ] Cor. xiv. 2. vide Dion. cap. 2. de Eccles. Hier. Clem. Epist. 3. Tertul. lib. de corona milit. et de baptism, passim. Origen, horn. 12. in num. Cypr. Epist. 70. item vide de consece disk 4i

Matth.

iii.

16.

De

eis ritibus

12

134

The Catechism of the Council of Trent.

nities in the year,
sity,
it

was the
1

baptism.
to
to

But
life

and on which alone, except in cases of neces Church to administer practice of the ancient although the Church, on account of the dangers

is continually exposed, has deemed it expedient her discipline in this respect, she still observes with change the greatest solemnity the festivals of Easter and Pentecost, on which the baptismal water is to be consecrated. The person After the consecration of the water, the other ceremonies that ~ baP to be P rece de baptism, are next to be explained. The person tized of the church, and stands at baptized is brought or conducted to the door the church j s forbidden to enter, as unworthy to be admitted into the house of God, until he has cast off the yoke of the most degrading servitude of Satan, devoted himself unreservedly to Christ, and 3 pledged his fidelity to the just sovereignty of the Lord Jesus. Catechetidemands of the Ch urch of God ; then asks what he The

which

cahnstruc-

priest

an j nav j n g received the answer, he first instructs him catechetiChristian faith, of which a profes cally, in the doctrines of the This practice of thus commu sion is to be made in baptism. 3 instruction originated, no doubt, in the precept of our nicating Go ye into the whole world, Lord, addressed to his Apostles : and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to ob 4 words serve all things whatsoever I have commanded you from which we may learn that baptism is not to be administered until, at least, the principal truths of religion are explained. But as the catechetical form consists of question and answer; if the person to be instructed be an adult, he himself answers the interrogatories; if an infant, the sponsor answers according
"

;"

to the prescribed form, for the child.

and enters

into a

solemn engagement

The
cism
-

exor-

The

salt,

The exorcism comes next in order it consists of words of and is used to sacred and religious import, and of prayers To the ex expel the devil, to weaken and crush his power. orcism are added other ceremonies, each of which, being mys5 When, for in tical, has its clear and proper signification. salt is put into the mouth of the person to be baptized, stance, it evidently imports, that by the doctrines of faith, and by the he shall be delivered from the corruption of sin, gift of grace, shall experience a relish for good works, and shall be nurtured
: ;

The sign of with the food of divine wisdom. 6 Again, his forehead, eyes, th cross. b reas t shoulders, ears, are signed with the sign of the cross, to declare, that by the mystery of baptism, the senses of the per son baptized are opened and strengthened, to enable him to
?
; Cypr epist, 70. item Basil, de Spiritu S. c. 27. et de consec. dist. 4. c. in 2 Tertul. de corona milit. c. 3. Cyril. Hierosol. Catech. 8.

Sabbato.

3
<

Clem. Rom.

epist. 3.

Aug. de

fide et oper. c. 9.
c. 41. Cypr. epist. 2. Aug. de Nupt. et concupis. cap. 26.
offic.

Mark xvi. 15. Matth. xxviii. 19, 20. De exorcismis vide Tertul. de prescript,
lib. 2.

lib. 2.

de

gratia Dei et peccat. orig. cap. 40. et

4.

optat. lib.

contra Parmenianum.
6

Bed. in
11

lib.

Esdrae, c.

9.

Isid. lib. 2.

de

eccl. c. 20. et

Aug.

lib. 1.

con

fess, c.

On

the

Sacrament of Baptism.

135

1 receive God, and to understand and observe his commandments. His nostrils and ears are next touched with spittle, and he is The then immediately admitted to the baptismal font by this cere mony we understand that, as sight was given to the blind man,
:

spittle.

mentioned in the Gospel, whom the Lord, having spread clay on his eyes, commanded to wash them in the waters of Siloe ;* so by the efficacy of holy baptism, a light is let in on the mind,
heavenly truth. After the performance of these ceremonies, the person to be baptized approaches the baptismal font, at which are performed other rites and ceremonies, which present a summary of the
it

which enables

to discern

n.

obligations
"

imposed by the Christian

is

religion.

In three distinct
"

interrogatories, he his
?"

formally asked
"

dost thou renounce Satan to each of which he, or the sponsor in his name, pomps Whoever, then, purposes to enlist replies in the affirmative. under the standard of Christ, must, first of all, enter into a sa cred and solemn engagement to renounce the devil and the world, and, as his worst enemies, to hold them in utter detes
?"

the minister of religion, and all and all his works

by

?"

tation. 4

next anointed with the oil of catechumens on the The oil of and between the shoulders on the breast, that by the gift of the Holy Ghost he may lay aside error and igno for the just man liveth by rance, and receive the true faith 5 faith" on the shoulders, that by the grace of the Holy Spirit he may be enabled to shake off negligence and torpor, and en for faith gage actively in the performance of good works without works is dead." Next, standing at the baptismal font, he is interrogated by Theprofes Dost thou believe * 10 f the minister of religion in these words a in God, the Father Almighty?" to which is answered; believe a like interrogatory is proposed with regard to the other and thus is made a solemn articles of the creed, successively These two engagements, the renunciation professiqn of faith. of Satan and all his works and pomps, and the belief of all the articles of the creed, including, as they do, both faith and prac tice, constitute, it is clear, the whole force and discipline of the law of Christ. 7 When baptism is now about to be administered, the priest Thewillof asks him if he will be baptized ; to which an answer in the affir- the person

He

is

breast

"

"

"

"

"I

;"

mative being given by him, or, if an infant, by the sponsor, the in the name of the Father, and priest performs the ablution, of the Son, and of the Holy Ghost." As man, by yielding the assent of hi-s will to the wicked suggestions of Satan, fell under % just sentence of condemnation; so God will have none en"

ze j a^P"

ed,

and

^{^"j

baptism is administer
ed.

signo crucis vide Tertul. Chrys. contra gentes et alios.

1

De

lib.

de
1.

result, earn. Basil, lib.

2

de

spiritu

Sancto

John

ix. 7.

saliva Am. lib. 1. de sacram. distinct 4. c. postea. 4 Tertul. lib. de coron. mil. c. 13. et s Gal. iii. 11. Cyril. Hier. Catech. 2 et 3.
3

De

et

de

iis

qui myst.
4. et

init. c. 1.

et

de consecr

de spectac.r

de

Idol. c. G.Cypr. epist. 7. 54. 6 James ii. 26.

<

136
rolled in the

The Catechism of the Council of Trent.

voluntary
that

number of his soldiers, but those whose service is by a willing obedience to his commands they

obtain eternal salvation. After the person has been baptized, the priest anoints with The oil of chrism the crown of his head, thus giving him to understand, chrism. that from the moment of his baptism, he is united as a member

may

III.

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 offered

The white
garment.

carry unstained before the judgment-seat of our Lord Jesus Christ ; that thou mayest have eternal life. Amen." Instead of a white garment, infants because not formally dressed, receive a white kerchief, accompanied with the same words. According to the doctrine of the Holy Fathers this symbol signifies the glory of the resurrection to which we are born by baptism, the bright ness and beauty with which the soul, when purified from the stains of sin, is invested, and the innocence and integrity which the person who has received baptism, should preserve through
life.
3

1 the priest, as St. Ambrose observes, sufficiently explain. the person baptized the priest then puts a white garment, receive this white garment, which mayest thou saying,

by

On

"

The burn
ing light.

signify that faith received in baptism, and inflamed by charity, is to be fed and augmented by the exercise of good works, a burning light is next put into his hand.

To

The name,
its utility,
its

selec

tion.

Finally, a name is given, which should be taken from some person, whose eminent sanctity has given him a place in the catalogue of the Saints : this similarity of name will stimulate to the imitation of his virtues and the attainment of his holiness ; and we should hope and pray that he who is the model of our

may also, by his advocacy, become the guardian of our safety and salvation. Hence we cannot mark in terms too strong, our disapprobation of the conduct of those who, with a
imitation,

perverse industry, search for, and whose delight it is to distin guish their children by, the names of heathens ; and what is still worse, of monsters of iniquity, who, by their profligate lives, have earned an infamous notoriety. By such conduct they

how little they regard a zeal for Christian piety, so fondly cherish the memory of impious men, as to wish to have their profane names continually echo in the ears of the
practically prove,

who

faithful.

Recapitu
lation.

This exposition of baptism, if given by the pastor, will be found to embrace, almost every thing of importance, which re We have explained the meaning of the gards this Sacrament. word baptism," its nature and substance, and also the parts of which it is composed we have said by whom it was instituted
"

Lib.

lib. 2
3

11.

1. de Sacram. Dionys. Eccl. Hierar. c. 3. Cyril. Hieros. Catech. 3. Basil de Spiritu gancto, c. 27. Dionys. locd citato. Amb. de iis qui myst. init. c. 8. De hoc cereo vide Gregor. Nazian. serm. de bapt. Gregor. Turon. lib. 5. cap Niceph. inst. Eccle. lie. 3. c. 12.

On
who
should be, as

the

Sacrament of Confirmation.

137

are the ministers necessary to its administration who it were, the tutors, whose instructions should sus tain the weakness of the person to whom baptism baptized

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 cere monies that should accompany its administration. The pastor

have principally for ob induce the faithful to direct their constant attention and solicitude to the fulfilment of the sacred and inviolable engage ments into which they entered at the baptismal font, and to lead lives not unworthy the sanctity of the name and profession of
will recollect that all these instructions
ject, to

Christian.

ON THE SACRAMENT OF CONFIRMATION.

1 F ever there was a time that demanded the assiduity of the Urgent neof pastor in explaining the Sacrament of Confirmation, it is doubt- cessity less the present, when there are found in the Church of God the Sacra? many by whom it is altogether omitted whilst very few study ment of confi rma to derive from it the fruit of divine grace, which its worthy reThat this divine blessing, therefore, may not these days ception imparts. seem through their fault, and to the serious injury of their im mortal souls, to have been conferred in vain, the faithful are to
;
.

new

be instructed, on Whitsunday, and on such other days as the pastor shall deem convenient, in the nature, efficacy, and dignity of this Sacrament so as to make them sensible that not only is it not to be neglected, but that it is to be approached with the greatest reverence and devotion. To begin therefore with its name, the pastor will inform the Why faithful that this Sacrament is called Confirmation, because, if no obstacle is opposed to its efficacy, the person who receives it, when anointed with the sacred chrism by the hand of the I bishop, who accompanies the unction with these words 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," is confirmed in strength by receiving
;
"

call

virtue, and becomes a perfect soldier of Christ. 1 That confirmation has all the conditions of a true Sacrament
at all times, the doctrine

Cjnfiiroation
C1

of the Catholic Church, as 3 Pope Melchiades, and many other very holy and ancient pontiffs The truth of this doctrine St. Clement expressly declare. could not have confirmed in stronger terms than when he says . All should hasten, without delay to be born again to God, and then to be sealed by the bishop, that is, to receive the seven-fold
"

has been

a S*-

Cone. Aur. c. 3, item Flor. Epist. ad Episcop. Ilispau c

2.

ep. 4, ante fmern.

12*

138
gift

The Catechism of the Council of Trent.

Holy Ghost; for, as we have learned from St. Pe and as the other Apostles taught in obedience to the com mand of our Lord, he who contumeliously and not from neces cannot sity, but voluntarily neglects to receive this Sacrament, 1 This same doctrine possibly become a perfect Christian." has been confirmed, as may be seen in their decrees, by the Urbans, the Fabians, the Eusebius s, pontiffs who, animated with the same spirit, shed their blood for the name of Christ. It is also fortified by the unanimous testimony of the Fathers, amongst whom Denis the Areopagite, bishop of Athens, teach ing how to consecrate and make use of the holy ointment, The priest clothes the person baptized with a garment says emblematic of his purity, in order to conduct him to the bishop and the bishop signing him with the holy and divine ointment, makes him partaker of the most holy communion." 3 Of such importance does Eusebius of Csesarea deem this Sacrament, that he hesitates not to say, that the heretic Novatus could not receive the Holy Ghost, because, having received baptism, he
of the
ter,
"

not, when visited by severe illness, sealed with the sign of chrism. 3 On this subject we might adduce testimonies the most conclusive from St. Ambrose in his book on the Initiated, 4 and from St. Augustine in his works against the epistles of the Donatist Petilian : so convinced were they, that no doubt could exist as to the reality of this Sacrament, that they not only

was

ConfirmatireVdifferent from

taught the doctrine, but confirmed its truth by many passages of Scripture, the one applying to it these words of the Apostle Grieve not the Holy Spirit of God, whereby you are sealed unto the day of redemption," 3 the other, these words of the Psalmist like the precious ointment on the head, that ran down upon the beard of Aaron," 8 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." 7 Confirmation, although said by Melchiades to have a most in8 tiniate connexion with baptism, is yet an entirely different Sacrament : the diversity of the grace which each Sacrament con:
"
"

"

baptism.

fers? an(] the diversity of the external sign employed to signify As that grace, obviously constitute them different Sacraments.

by the grace of baptism we are begotten to newness of life, and having put by that of confirmation grow to full maturity, 9 away the things of a child," we can hence sufficiently compre hend that the same difference which exists in the natural order
"

between birth and growth,

1

exists also in the supernatural, be-

Habes decreta horum Pontificum de consecrat

Dionysius de Eccles. Hierar. c. 2. Lib. de iis qui myst. initiantur. c. 7, lib.
2, c.

dist. 5.
3

2 S.
4 6

Lib. 6. histor. cap. 43.

104.

6 Psalm cxxxii. 2. Confirmationem esse sacramentum habes insuper ex Ambros. de Sacr. lib. 3, c. 2, lib. de Spiritu Sancto, c. 6 et 7, item Aug. de Trinit lib. 15, c. 26, et in epist. Joan tract 3 et 6, et in Psalmis 26, et ante hos omnes. Tertul. lib. de Recontr. Lucif. Cyril surr. car. Cypr. epist 7. Origen, horn. 9, in Levit Hieron.

Eph.

iv. 30.

Rom.

v. 5.

Hieros. Catech.

3.

Epist ad Episc.

Ilisp. in

med.

9 1 Cor. xii 11

On
jarts full

the

Sacrament of Confirmation.
regenerates, and confirmation which imspiritual strength.

139

ween baptism which

Again,
er,
if

growth and perfect

the

new

difficulties

which the soul has

distinct

to

encoun-

u.

Sacrament, it is obdous that as we have occasion for the grace of baptism to stamp ipon the soul the impress of the true faith, so it is of the utnost advantage that a new grace fortify us with such intrepidity soul, that no danger, no dread of pains, tortures, death, have lower to deter us from the profession of the true faith. Hence, Pope Melchiades marks the difference between them with milute accuracy in these terms In baptism," says he, the Christian is enlisted into the service, in confirmation he is at the baptismal font the Holy Ghost im:quipped for battle
>f

demand

the aid of a

new and

"

"

of innocence, in confirmation the perfection )f grace ; in baptism we are regenerated to life, after baptism we are fortified for the combat ; in baptism we are cleansed in :onfirmation we are strengthened ; regeneration saves by its )wn efficacy those who receive baptism in peace, confirmation irms and prepares for the conflict." 1 These are truths not only re;orded by other Councils, but specially denned by the Council
)f

jarts the plenitude

sent from, but

whom

not only to dis doubt regarding them. 3 But, to impress the faithful with a deeper sense of the sane- Instituted by Cnnst ity of this Sacrament, the pastor will make known to them by
are therefore
at liberty

Trent, and

we

no longer

even

to entertain the least

it

was

instituted

knowledge

the importance of

which

h regard to all the Sacraments, we have already pointed out. :Ie will, accordingly, inform them that not only was it instituted jy our Lord Jesus Christ, but as St. Fabian Bishop of Rome estifies, the chrism and the words used in its administration were also appointed by him a fact of easy proof to those who relieve confirmation to be a Sacrament, for all the sacred mysteies are beyond the power of man, and could have been insti
:

tuted

Of

3 by God alone. the component parts of the Sacrament, and,

matter,

we now come

to treat.

The

first, of matter of confirmation

its is

Its

matter,
-

^ lirism

word borrowed from the Greek language, and which, although used by profane writers to designate any sort of ointnent, is appropriated, by ecclesiastical usage, to signify ointment composed of oil and balsam, and solemnly consecrated by the
chrism, a
piscopal benediction.

mixture of

oil
;

constitutes the matter of confirmation

and balsam, therefore, and this mixture of dif-

erent elements at once expresses the manifold graces of the

Holy Ghost, and the excellence of this sacrament. That such s its matter the Church and her councils have uniformly taught ; and the same doctrine has been handed down to us by .St. De nis, and by many other fathers of authority too great to be ques
4 who testifies that the tioned, particularly by Pope Fabian, Apostles received the composition of chrism from our Lord, and
1

Loco

citato.
c. 6.

2
3

Laod. can. 48, Meld.

Epist. 2, initio.

Florent. et Constant. Trid. sess. 7.

*

Epist. 3.

ad Kpisc. Orient

140
Propriety

The Catechism of the Council of Trent.

transmitted
it

to us. 1

To

declare the effects of Confirmation,

as^tTraatter.

no sacramental matter could have been more appropriate than chrism oil, by its nature unctuous and fluid, expresses the pie nitude of divine grace which flows from Christ the head, througn like the precious oint the Holy Ghost, and is poured out, ment on the head, that ran down upon the beard of Aaron, to
:
"

Chrism,

crated^aml

by bishops onl y-

2 for "God anointed him withtheoil of garment;" of his fulness we all have above his fellows," 3 and gladness, 4 received." Balsam, too, the odour of which is most grateful, the grace of Confirm signifies that the faithful, made perfect by ation, diffuse around them, by reason of their many virtues, such We a sweet odour that they may truly say with the Apostle 5 Balsam has also the are the good odour of Christ unto God." embalms a quality quality of preserving incorrupt whatever it well adapted to express the virtue of this Sacrament; prepared by the heavenly grace infused in Confirmation, the souls of the faithful may be easily preserved from the corruption of sin. The chrism is consecrated with solemn ceremonies, by the with bishop. That this its solemn consecration is in accordance the instructions of our Lord, when at his last supper he cora-

the skirt of his

"

"

mitted to his Apostles the

manner of making chrism, we

learn

from Pope Fabian, a man eminently distinguished by his sanc of martyrdom. 8 Indeed, reason alone tity, and by the glory demonstrates the propriety of this consecration for in most of the other sacraments, Christ so instituted the matter as to im it was not only his will that water should part to it holiness constitute the matter of the Sacrament of Baptism, when he said Unless a man- be born again of water and the Holy 7 but he also, at Ghost, he cannot enter the kingdom of God
; ;
"

;"

Form of
~

menurf
Confirmadon.

baptism, imparted to it the power of sanctifying ; had it not "The water of baptism," says St. Chrysostome, been sanctified by contact with the body of our Lord, could not cleanse the sins of believers." 8 As, therefore, our Lord did not consecrate by using the matter of confirmation, it becomes ne is the cessary to consecrate it by holy and devout prayer, which exclusive prerogative of bishops, who are constituted the ordi nary ministers of this Sacrament. The other component part of this Sacrament, that is to say, comes next to be explained. The faithful are to be * ts f rm
his
"
>

own

admonished

that when receiving Confirmation, they are, on to ex hearing the words pronounced by the bishop, earnestly cite themselves to sentiments of piety, faith, and devotion, that on their part no obstacle may be opposed to the heavenly grace The form of Confirmation consists of these of the Sacrament. SIGN THEE WITH THE SIGN OF THE CROSS, AND I words
:
"I

Vid. Aug. in Ps. 44. vers.

9.

et

lib. 13.

Cone. Laod. cap, 48. et Carth. 2 c. De oleo vide Ambr. in Ps. 118 et
2 Ps. cxxxii. 2.
6 S.
s

2.

et3.

lib.

Ps. xliv. 8.

Greg, in 1. cap. can. Dionys. de Eccl. Hierar. c. 2. et 4 de Spiritu Sancto, cap. 3. Cyprian Epist 70 s 2 Cor. ii. 15. 4 John i. 16.

de

Trinit. cap. 26.

c. 39.

Fab. papa, uti supra. 7 John iii. 5. Horn. 4. oper. imperf. et habetur de consec. disk 4. c. Nunquid.

On

the

Sacrament of Confirmation.

141

CONFIRM THEE WITH THE CHRISM OF SALVATION, IN THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY GHOST." Were we to acknowledge the incompetency of reason to esta blish the truth and strict propriety of this form, the authority of the Catholic Church, by which it has been at all times taught and recognised, would alone be sufficient to dispel all doubt on the subject: judging of it, however, by the standard of reason, we arrive at the same conclusion. The form of the Sacrament should embrace whatever is necessary to explain its nature and substance with regard to the nature and substance of Con
;

firmation, there are three things that demand particular atten tion, the divine power, which, as a primary cause, operates in

the Sacrament ; the spiritual strength which it imparts to the faithful unto salvation ; and lastly, the sign impressed on him who is to engage in the warfare of Christ. The words in the name of the Father, and of the Son, and of the Holy Ghost," with which the form closes, sufficiently declare the first ; the I confirm thee with the second is comprised in the words, I sign thee with the sign chrism of salvation ; and the words,
"

"

"

of the

cross,"

with which the form opens, convey the

is

third.

To whom
Sacrament,
is

principally, a matter to

intrusted the administration of this The bishop which the pastor will also call the at- r ordinary
<IUS

There are many, according to the prorun and yet are not sent; and hence the necessity of phet, informing the faithful who are its true and legitimate ministers, in order that they may really receive the Sacrament and grace of Confirmation. 1 That bishops alone are the ordinary minis ters of this sacrament, is the doctrine of Scripture ; we read in the Acts of the Apostles, that when Samaria had received the Gospel, Peter and John were sent to them and prayed for them, for he was not yet lhat they might receive the Holy Ghost ; come upon any of them, but they were only baptized, in the name of the Lord Jesus." 3 Here we find that he who admi
tention of the faithful.

who

"

nistered baptism, having only attained the degree of deacon,

had no power to administer confirmation its administration was reserved to a more elevated order of the ministry, that is, to the
;

Whenever the sacred Scriptures speak of this Apostles alone. have also Sacrament, they convey to us the same truth. the clearest testimony of the Fathers, and, as may be seen in the decrees of their Popes, of Urban, of Eusebius, of Damasus, of Innocent, and of Leo. In confirmation of the same doctrine, we may also add that St. Augustine loudly complains of the cor rupt practice which prevailed in the Churches of Egypt and Alexandria in his day, a practice according to which priests 3 presumed to administer the Sacrament of Confirmation."

We

Trid. Sess. 23.

c. 4.

et can. 7.

Acts

viii,

14. 16.

Episcopum ministrum esse ordinarium Confirmationis tradunt Urbanus Papa Epist. ad omnes Christianos in fine Eusebius Papa Epist. 3. ad Episcop. Tusciee et Campaniee Damasus Papa, Epist, 4. ad Pros, et easterns Episc. Orthod. circa med. Innocentius 1. ad Veren. c. 3. Leo Papa Epist. 88. ad German Papa Epist. et Gallic. Episc. Melchiades Papa, Epist, ad Episc. Hispaniae. Clemens item Papa,
3
;

142
Propriety

The Catechism of

the Council of Trent.

of restrict ing Confir mation to

bishops.

To illustrate the propriety of restricting the exercise of this function to the episcopal office, the following comparison may be found not inappropriate. As in the construction of an edifies,
tar,

who are inferior agents, prepare and dispose mor lime, timber, and the other materials ; whilst, however, the completion of the work belongs to the architect; so in like man ner should Confirmation, which is as it were the completion of
the artisans,

by no other than episcopal hands. If A sponsor In Confirmation, as in Baptism, a sponsor is required. required, the gladiator who presents himself as a combatant, has occa and why. sion for the skill and address of a master, to direct him by what thrusts and passes he may, without endangering his own safety,
the spiritual edifice, be administered

despatch his antagonist, how much more necessary to the faith guide and instructer, when, sheathed as it were in the panoply of this sacrament, they engage in the spiritual conflict, in which eternal salvation is to reward the success of the victor. Sponsors therefore are, with great propriety, required in the ad and the same affinity ministration of this Sacrament also Conse quent affi which, as we have already shown, is contracted in Baptism, nity. impeding the lawful manage of the parties, is also contracted in Confirmation. 1 To pass over in silence those who have arrived at such a The faith ful to be in degree of impiety, as to have the hardihood to contemn and etructed in since in receiving Confirmation it fre the age and despise this Sacrament dispositions quently happens, that the faithful betray inconsiderate precipifor Confir *tion or unpardonable neglect, it is the duty of the pastor to mation. make known the age and dispositions which its sanctity de
ful is a
; ;

mands.
Confirma
tion insti

tuted for the use of all the

faithful.

are, in the first place, to be informed that this Sacra not essential to salvation but that although not essen on the contrary, in a mat tial, it is not therefore to be omitted ter so holy, through which the gifts of God are so liberally bestowed, the greatest care should be taken to avoid all neglect ; and what God proposed for the common sanctification of all, all should desire with intense earnestness. 8 Describing this admira And suddenly ble effusion of the Holy Spirit, St. Luke says : 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 and they were all filled with the Holy Ghost." 3 From after, these words we may infer, that as the house in which they were assembled, was a type and figure of the church, the Sacrament of Confirmation, which had its existence for the first time on that day, is intended for the use of all the faithful. This is also an easy inference from the nature of the Sacrament: Confir-

They
is

ment

"

"

que
1

Horum summorum 4. Concil Wormaciense, c. 8. et Florent de Sacram. Pontificum Epist. habentur in tomis Conciliorum fere omnes in primo juxta cujusfEtatem. Vide insuper August, in qusest. novi Testam. quacsL 42. Trid. Sess. 24. c. 2. de reform, matrim. 2 De consec. dist 5. c. 2. et 3. item Cone. Aurel. c. 3. Hugo de sanct Viet, de 3 Acts ii. 2. 4. Sncram. lib. 2. f 7. c. 39
Epist

On
mation
all
is

the

Sacrament of Confirmation.

143

necessary for those

increase,

and hope

should should grow up and reach are not always realized ; so

tholic

have occasion for spiritual to arrive at religious perfection ; but to this aspire, for as Nature intends that all her children
full
it is

who

maturity, although her wishes the earnest desire of the Ca

Church, the

has regenerated by Baptism,

rity in Christ.

common mother of all, that those whom she may be brought to perfect matu
;

This happy consummation can be accomplished and hence only through the mystic unction of Confirmation it is clear, that this Sacrament is equally intended for all the
faithful.
It is to be observed, that the Sacrament of Confirmation may The proper a e fo r ito be administered to all, as soon as they have been baptized but, s until children shall have reached the use of reason, its adminis tration is inexpedient. If not postponed to the age of twelve, it should therefore be deferred until at least that of seven. Con firmation has not been instituted as necessary to salvation but to enable us to be armed and prepared, whenever we may be called upon, to fight for the faith of Christ and for this con flict no one will consider children, not yet arrived at the use of
; ; ;

reason,

fit

subjects.

From what has been said, it follows, that persons years who are to be confirmed, must, if they hope

of mature
to receive

Disposit

ons.

for ra

the grace of this Sacrament, not only bring with them faith and wdrth-fy devotion, but also be pierced with heartfelt compunction for the grievous sins into which they may have had the misfortune to
fall.

The pastor, therefore, will labour to induce them to have previous recourse to the tribunal of penance, will endeavour to excite them to fasting and other exercises of devotion, and will exhort them to the revival of that laudable practice of the ancient Church, of receiving the Sacrament of confirmation fasting. 1 To induce the faithful to enter into these dispositions would appear no difficult task, if they but learn to appreciate the blessmgs and extraordinary effects which flow from this Sacrament. The pastor therefore will teach, that in common with the other sacraments, Confirmation, unless some obstacle be opposed by the receiver, imparts new grace. We have already shown, that it is the property of these sacred and mystic signs, at once to indicate and produce grace and as we cannot ima gine grace and sin to coexist in the soul, it follows, as a neces
;

Effects of confirnia"

j.

sary consequence, that it also remits sin. Besides these properties, common alike to this and the other Sacraments, it is the peculiar characteristic of confirmation to those who are initiated into the perfect the grace of baptism Christian religion, share, as it were, the tenderness and infirmity of new-born infants ; but they afterwards gather strength from the Sacrament of chrism, to combat the assaults of the world, the flesh, and the devil, and are confirmed in faith to confess and glorify the name of our Lord Jesus Christ. From this last
:
1

II

D. Th.

p. 3. q. 72. a. ad.

2 Cone. Aur.

c. 2.

144

The Catechism of the Council of Trent.

mentioned circumstance
it

arose,

no doubt,

that the

Sacrament

error refuted.

An

was distinguished by the name of confirmation. This its name have imagin i s no t, as some with equal ignorance and impiety
ed, derived

from the supposed circumstance of baptized persons,

themselves before

to maturity, formerly presenting the bishop to confirm their adherence to the faith of Christ, had embraced in baptism an opinion, according which

when grown

they which, confirmation would not seem to differ from cateche Of such a practice no proof can be adduced, tical instruction. no vestige traced and this sacrament is called Confirmation,
;

to

because by virtue of it, God confirms in us what was com menced in baptism, and conducts to the perfection of solid
III.

Christian virtue. 1 Not only does this Sacrament confirm ; it also increases di "The Holy Ghost," says Melchiades, vine grace in the soul who descends with salutary influence on the waters of bap
:
"

: in confirma tism, imparts the plenitude of grace to innocence of divine grace, tion, the same Holy Ghost gives an increase and not only an increase, but an increase after a wonderful man This ner. 3 efficacy of confirmation, the Scrip

extraordinary

tures beautifully express

city,"

by

"

metaphor

stay
"

you

in

the

.is efficacy

illustrated,

until you be this Sacrament, says our Lord speaking of 3 indued with power from on high." To show the divine efficacy of this Sacrament, (and this, no influence on the minds of the faithful) doubt, will have

great the pastor has only occasion to explain the effects which it pro duced on the Apostles themselves. Before, and even at the time of the passion, so weak and listless were they, that
;

very 4 and no sooner was our Lord apprehended, than they all fled be the rock and foundation of the Peter, who was destined to Church, and who had displayed an unshaken constancy, and an intrepid spirit to be dismayed by the appearance of no dan 5 at the voice of one weak woman, as to ger, was so terrified once, and again, and a third time, that he was a disciple deny of Jesus Christ. 8 Even after the resurrection they remained, a house, the doors being through fear of the Jews, shut up in
closed. 7

But how extraordinary the revolution

filled

On

the

day

IV

with the grace of the Holy Ghost, they fear and in defiance of all danger, proclaim the Gospel, not lessly, the world 8 they deem it only through Judea, but throughout the greatest happiness, to be thought worthy to suffer contumely, 9 chains, tortures, and crucifixion itself, for the name of Christ. has also the effect of impressing a character ; Confirmation and hence, as we said before, with regard to baptism, and as will be more fully explained in its proper place, with regard to
of Pentecost,
;

Trid. Sess.
2
3 s 7

7. can. 1 de confir. cons. dist. 5 c. Spiritus. Euseb. Emis. horn, in die Pent. 4 Matth. xxvi. 56. Luke xxiv. 49. 6 Matth. xxvi. 70. i2. 74. Matth. xvi. 1826. 51.

De

John
Acts

xx. 19.
v. 41.

SActsii.1.

On

the

Sacrament of Confirmation.

145

orders, it is on no account to be administered a second time. If these things are frequently and accurately explained, it is al most impossible that the faithful, knowing the utility and dig
nity of this Sacrament, should not use every exertion to receive 1 it with piety and devotion.

The

rites

and ceremonies used in the administration of

:

this Itsritesand

Sacrament,

now remain lightly to be glanced at

Unction of proper place. forehead of the person to be confirmed is anointed with sacred the forechrism ; for in this Sacrament the Holy Spirit pours himself into the souls of the faithful, and imparts to them increased strength and courage, to enable them in the spiritual contest, to

this explanation the pastor will at once see, we have already said on this subject, in its

the advantages of ceremonies ai

to

by reverting

what

exp

The

fight manfully, and to resist successfully their most implacable foes. They are therefore told, that henceforward, they are not to be deterred by fear or shame, feelings of which the counte

nance

is the principal index, from the open confession of the of Christ. 9 Besides, the mark by which the Christian is sign of cross distinguished from all others, as the soldier is distinguished by his peculiar military badges, should be impressed on the fore head, the most dignified and conspicuous part of the human form.

name

u>e

The festival of Pentecost was also chosen for its solemn ad- Whyadmiministration, because the Apostles were then strengthened and nisteredat confirmed by the power of the Holy Ghost 3 and also to remind
;

the faithful, by the recollection of that supernatural event, of the number and magnitude of the mysteries contained in that sacred unction.

The person, when confirmed, receives a gentle slap on the The cheek from the hand of the bishop, to remind him, that as a sl ^P courageous champion, he should be prepared to brave with un-

"

gentle n the

conquered resolution, all adversities for the name of Christ. Finally, he receives the kiss of peace, to give him to under- The kiss of stand that he has been blessed with the fulness of divine grace, Veacc and with that "peace which surpasseth all understanding."* These things will be found to contain a summary of the expo sition to be given by the pastor on the Sacrament of confirma tion but let them be delivered, not so much in the cold language
-

of formal instruction, as in the burning accents of fervent piety ; so as to penetrate into the minds, arid inflame the hearts of the
faithful.

Confirmationem non esse iterandam, vide de Consec. dist. 5. c. dictum est, ot cap. de horn. D. Thorn, p. 3. q. 72. art. 5. 2 Rhaban. lib. 1. de itistiL cleric, c. 30. et habetur de consec. dist. 5, c. noviss Aug. in Ps. 141, D. Thorn. 3. p. q. 71. art. 9.
1

Acts

ii.

2.

Phil. iv. 7.

13

146

The Catechism of the Council of Tent.

ON THE SACRAMENT OF THE EUCHARIST.

OF all the sacred mysteries bequeathed to us by our Lord, as there is none that can be compared unfailing sources of grace, rist, matter for no crime, to the most holy Sacrament of the Eucharist of frequent reserved by God a more terrible vengeance exposition, therefore, is there to deter than for the sacrilegious abuse of this adorable Sacrament,
Dignity of the Eucha
;

from

its

abuse.

The Apostle, illumined which is replete with holiness itself. with wisdom from above, clearly saw and emphatically an nounced these awful consequences, when having declared the not the body of the Lord," enormity of their guilt, who discern therefore are there many infirm and he immediately added, 3 That the faithful, there weak among you, and many sleep." with the divine honour due to this hea fore, deeply impressed
1
"

"

its participation, abundant venly Sacrament, may derive from will fruit of grace, and escape the just anger of God, the pastor all those things which explain with indefatigable diligence,

seem best
Its institu

tion.

declares to the Co Following the example of St. Paul, who rinthians what he had received from the Lord, the pastor will
faithful the circumstances of its insti begin by explaining to the these he will find thus clearly recorded by the Evange tution our Lord, who "having loved his own, loved them to the list 3 to give them some admirable and divine pledge of this end," his love, aware that the hour was come when he should pass out of this world to the Father, by an effect of wisdom which transcends the order of nature, devised a means of being always
:

calculated to display

its

majesty.

Having celebrated the feast of the pas present with his own. chal lamb with his disciples, that the figure might give way to Jesus took bread, the reality, the shadow to the substance, and giving thanks to God, blessed and brake, and gave to his This is my body, which take ye and eat disciples, and said, this do for the commemoration of shall be delivered for
"

you

me
this

and taking the chalice also after he had supped, he said, this do, as chalice is the New Testament in my blood
:

Why
ed
"

call
"

the Eucharist.

often as you shall drink it in commemoration of me." Satisfied that language could supply no one word sufficiently to the dignity and excelcomprehensive to give full expression lence of this Sacrament, sacred writers have endeavoured to

express
"

it

by
"

a variety of appellations.

It is

sometimes called
"

the good be translated, the propriety of the one appears the thanksgiving or grace," from two considerations the Eucharist gives a foretaste of eter-

The

Eucharist,"

a word which
:"

may

dist. c. Dionys. de Eccl. Hier. c. 6. et de consec. j Q, r x j 30 4 Matth. xxvi.2G. Mark xiv. 22. Luke xxii. 19. tutione vide Trid. Sess. 13, c. 2, de Euch. Leo serm. ct habetur de consec. dist 2. 1. quin corpus. bom. 4,
1

2. nihil in.
3

John
xi.

xiii. 1.

Cor.

24.
c. 3,

De Euch,

insti

7,

de

Pass.

Luseb. Emiss

On
rial life,

the

Sacrament of the Eucharist.

written
"

147
is life

of which
1

it is

The

grace of

God

ever

lasting:"

also contains Christ our Lord, the true grace, and the source of all heavenly gifts. The other translation is no less appropriate, for when we offer this most spotless victim, we
it

render

to

benefits

God a homage of infinite value, which we have received from

"

in return for all the

larly for the inestimable in this Sacrament. The

his bounty, particu treasure of grace bestowed on us word thanksgiving," also accords

with the conduct of our Lord, when instituting this mystery : David too, "Taking bread, he brake it, and gave thanks"* He hath contemplating the grandeur of this mystery, says, made a remembrance of his wonderful works, being a merciful and gracious Lord he hath given food to them that fear him 3 but he had premised these words of His work thanksgiving : 4 is praise and magnificence."
"

;"

"

It is

shall treat
tion.

also frequently called "The Sacrifice," of which we The Eumore at large in the subsequent part of this exposi- charist deIt is also called Communion," a word borrowed from er
"

the Apostle,

when he

says

we bless, is it not the And the bread which we

"

The chalice of benediction which communion of the blood of Christ?

"

bfmh
tio
.

appellas
:
,",

pa

"

not the participation of the 5 This Sacrament," to use the words of nion." body of the Lord unites us to Christ, and renders us partakers of Damascene, his flesh, and of his divinity, reconciles us to each other in the same Christ, and consolidates us as it were into one body." 6 Hence it is also called the Sacrament of peace and charity; "TheSament of giving us to understand how unworthy the name of Christians are they who indulge in enmity ; and that hatred, discord, and break,
is it
?"
"

strife

are to be banished the society of the worst enemies an obligation which becomes
;

charity,

faithful,
still

as their

when we reflect that in the daily oblation of the sacred mysteries, we profess to study with watchful solicitude, to pre
tive

more impera

serve peace and charity inviolate. Sacred writers also frequently call it The Viaticum," as well because it is the spiritual food by which we are supported during our mortal pilgrimage as also, because it prepares for us a passage to eternal happiness
"

Cl

and everlasting glory. Hence, in accordance with the ancient practice of the Church, none of the faithful are suffered to de part this life without being previously fortified with this living bread from heaven. The name of "The Supper," has also been sometimes given to this Sacrament by the most ancient Fathers, in imitation of the Apostle, 7 because it was instituted
1

"The
"

Sup-

rei>

Rom.

vi. 23.

2
3 4

Mark

xxvi. 26.

xiv. 22.

Luke

xxii. 19.

Cor. xi 24.

Psalm ex. 4, 5. Psalm ex. 3. Chrysost. horn. 24 in 1 ad Cor. ad heec verba, Calix benedictionis. Cypr. lib. de lapsis. Ambr. lib. 5. de Sacr. c. 3. D. Th. p. 3, q. 73, a. 4.
s 1

Cor.

r. 16.

lib. 4. de fid. orthod. c. 4. Vid. Iren. lib. 5, c. 7, Chrys. horn. 44 et 45 in Joan. Cyrill. in lib. 7. in Joan. c. 13. Cyrill. Hier. Catech. 4, Aug. Tract. 26, in Joan. Trid. se.5S. 13. de Euchar. in proef Concil. Nicoen. 21, Cart 4, c. 77 er 26, q

Damasc.

6,

passim.

1 1

Cor.

xi.

20.

148
The En-

TJie

Catuhism of the Council of Trent.

at the saving mystery of The Last Supper. 1 This circumstance, which regards the time of its institution, does not orated and however, justify the inference that the Eucharist is to be conrereived, secrated or received by persons not fasting the salutary pracIng tice of consecrating and receiving it fasting, introduced, as an cient writers record, by the Apostles, has always been observed

by our Lord

in the

Church. 3

Sacra-

Having thus premised an explanation of the names by which this Sacrament is distinguished, the pastor will teach that it has
and is one of the seven times recognised and revered by the Immediately after the consecration of the and to omit an almost chalice, it is called mystery of faith innumerable host of sacred writers, vouchers of the same doc trine, that the holy Eucharist is a Sacrament is demonstrated by the very nature of a Sacrament. It has sensible and outward
all

the qualities of a true Sacrament,

at
all

which have been Catholic Church.

"a

;"

: it signifies and produces grace in the soul ; and all doubt as to its institution by Christ is removed by the Apostle and the

signs

Evangelists.

These circumstances, combining

as they

do

to

The name
of Sacra-

establish the truth of the Sacrament, supersede the necessity of 3 pressing the matter by further argument.

Eucharist there are many things to which sacred J B /. have occasionally given the name ol Sacrament, the en to many pastor will particularly observe: sometimes its consecration, h^Eucha- somet mes i ts reception, frequently the body and blood of our

^hat

in the

-,

ment, giv-

writers

rist,

<ipplies

strictly to

Lord which

P
only.

are contained in it, are called the Sacrament; because, as s^ Augustine observes, this Sacrament consists of two things, the visible species of the elements, and the invisible flesh and blood of our Lord Jesus Christ. 4 also say that this Sacrament is to be adored, 5 meaning of course, the body and blood of our Lord. But all these, it is obvious, obtain the name

We

The Eucharist difthe* other

its less strict sense the species of bread and wine, strictly speaking, constitute the Sacrament. The great points of difference between this and the other Sacraments are easily understood the other Sacraments are perfecte d by the use of their matter, that is, by their administra: ;

of Sacrament in

Sacra-

ments,

lution has

II.

baptism, for instance, becomes a Sacrament when the abbeen performed the Eucharist is constituted a Sa crament by the sole consecration of the elements, and when pre served in a pyxis, or deposited in a tabernacle, under either In the material ele species, it ceases not to be a Sacrament. ments of which the other Sacraments are composed, no change takes place ; in baptism, for instance, the water, in confirma tion, the chrism, lose not in their administration, the nature of water and of oil ; whilst in the Eucharist, that which before
tion
;
:
1

2 Cypr. de coma. Domini. Aug. Epist. 188, c. 6. 3 Aug. lib. 3. de Trinit. cap. 4, et 1. 20, contra Faust, cap. 13, Ambr. lib. sacrara. cap. 2. Trid. sess. 13. de Euch. c. 5. D. Thorn. 3. p. q. 73. art. 1.
4

1.

de

Catec. erud. lib. 5. c. 16. August, hie ad sensum potius quam ad verba cilatus ; sed lege hac de materia librum Lanfranci contra Berengarium constat. vide de consecr. dist. 2. lere tola. 23, tantum capitibus 5 Trid. sess. 15, de Euch. cap. 5. et can. 6.
:
:

De

On

the

Sacrament of the Eucharist.

149

consecration was bread and wine, becomes, after consecration, really and substantially the body and blood of our Lord. But although in the Eucharist the sacramental matter consists of two elements, that is, of bread and wine, yet, guided by the authority of the Church, we profess that they are elements, not of two, but of one Sacrament. This is proved by the very nurnber of the Sacraments, which, according to the doctrine of apostolic tradition, and the definitions of the Councils of Late1 3 3 It also folran, Florence, and Trent, is confined to seven. lows from the nature of the Holy Eucharist ; the grace which it imparts renders us one mystic body ; and to accord with what it accomplishes, the Eucharist must constitute but one Sacrament one, not by consisting of one element, but by sig
nifying one thing.
this

TheSacra-

^fr
ut

composed
of Uvo ele -

|?o^t u.
tive of one

Sacrament

Of this the analogy which exists between our spiritual food, and the food of the body, furnishes an illustration. Meat and drink, although two different things, are used only for one object, the sustenance of the body; so should the two different species of the Sacrament, to signify the food of the soul, be significant of one thing only, and constitute therefore but one Sacrament. The justness of this analogy is sustained by these words of our Lord My flesh is meat in deed, and my blood is drink indeed."* What the Sacrament of the Eucharist signifies, the pastor The Eu"

* -.1 / i i_ ries, the faithful

will also carefully explain, that on beholding the sacred mystemay also, at the same time, feed their souls on

/!!

charist signilies threo

things.

the contemplation of heavenly things. This Sacrament, then, is significant of three the passion of Christ, a thing things divine grace, a thing present and eternal glory, a thing past future. It is This do," significant of the passion of Christ
"

5 "As often," says our Lord, "for a commemoration of me." the Apostle, eat this bread, and drink the as you shall says 6 chalice, you shall show the death of the Lord, until he come."
"

It is significant

of divine grace, which is infused, on receiving sacrament, to nurture and preserve the soul. 7 As by Bap tism, we are begotten to newness of life, and by Confirmation,
this

!!

are strengthened to resist Satan, and to profess openly the name of Christ so, by the Sacrament of the Eucharist, are we spi
;

and supported. It is also significant of eternal glory, which, according to the divine promises, is reserved for us in our celestial country. These three things, distinguished as they are by different times, past, present, and future, the Holy Eucharist, although consisting of different species, marks as significantly as if they were but one.
ritually nurtured

III.

consecrate the Sacrament validly, to instruct the faithful The matter which it is the symbol, and to kindle in their souls of this Sa an ardent desire of possessing the invaluable treasure which it signifies, it is of vital importance that the pastor make himself
in that of
1

To

Ex

lem
2

Non numeral qui Conciliis oitatis I.ateranense generale sub Innocent II. distincte septem Sarramenta, sed ex variis Canonilt. satis clare colligimtur 3 Trid. 4 John vi. 56. Florent. in tloct. de sacrem. sess 7, can. 1.
Luke
xxii. 19.
6 1

Cor.

xi.

26.

Tertul. de Resur. carnis,

c.

&

13*

150

The Catechism of the Council of Trent.

The matter of this Sacrament is acquainted with its matter. from two-fold, consisting of wheaten bread, arid of wine pressed The first element, then, the grape, mixed with a little water. as the Evan the latter we shall treat hereafter) is bread
:

(of

gelists,

3 3 1 Matthew, Mark, and Luke, testify

"

say they, and according saying, THIS is MY BODY minated himself bread in these words 4 that came down from heaven."
;"

Christ our Lord," took bread into his hands, blessed, and brake it,
"

to St.

John, he deno
the living bread

"I

am

The

sacra

mental
bread,

wheaten.

of As, however, there are different sorts of bread, composed different materials, such as wheat, barley, pease, or made in dif ferent manners, such as leavened and unleavened ; it is to be to the former, the sacramental mat observed that, with

regard

ter,

words of our Lord, should consist of bread, we mean, ac wheaten bread." 5 This is also dis to common usage, cording a figure of the Holy Eucharist in the Old tinctly declared by Testament: the Lord commanded that the loaves of proposition, fine which prefigured this Sacrament, should be made of
according wheaten bread
to
;

the

for

when we simply say

"

"

flour."

Also,

un

leavened.

this

Objection

answered.

As, therefore, wheaten bread alone is the proper matter of Sacrament, a doctrine handed down by Apostolic tradition, and confirmed by the authority of the Catholic Church ; it may also be inferred from the circumstances in which the Eucharist was instituted, that this wheaten bread should be unleavened. It was consecrated and instituted by our Lord, on the first day of unleavened bread, a time when the Jews were prohibited by 7 Should the the law, to have leavened bread in their houses. words of the Evangelist St. John, who says that all this was done before the Passover, be objected, the objection is one of

easy solution
"

by the day before the Pasch,"* St. John under stands the same day, which the other Evangelists designate He had for object, prin the first day of unleavened bread." natural day, which does not commence cipally, to mark the until sunrise; and the first natural day of the Pasch, therefore,
"

the day before the Pasch" Thursday, being Friday, on the evening of which the festival of unleavened bread be Lord celebrated the Pasch and insti gan, and on which our tuted the Holy Eucharist. Hence, St. Chrysostome understands the first day of unleavened bread to be the day, on the evening of 9 The peculiar which the unleavened bread was to be eaten. of unleavened bread, to express propriety of the consecration that integrity and purity of heart, with which the faithful should from these words of the approach this Sacrament, we learn
"

means

Matt. xxvi. 26.

Mark

xiv. 22.

Luke

xxii. 19.

John

vi. 41.

Vide de consecr.
1.

dist. 2. c. 1. et 2. et 55.

ubi habes de hac

5. c. 2.

matena

decreta Alexandr. Pap. in

Epist. ad

omnes Orthodoxos

et Cypr. lib. 2. Epist. 3. et

Ambr.
s
7

c. 34. et 1. 1. 4. de Sacram. c. 4. vide etiam Iren. 1. 4. 6 Lev. xxiv. 5. D. Th. 3 p. 9. 74. c. 3. Matt, xxv i. 17. Mark xiv. 12. Luke xxii. 7. Vide 1. 3. decretal, 3. lirat. Missamm, c. ult. ubi habes auctoritatam Honorii Fap. 9 In Math. horn. 83. 8 John xiii. 1.

tit.

de

cele-

On
"

the

Sacrament of the Eucharist.

that
for Christ

151

you may be a new our Pasch is sacrificed. Therefore, let us feast not with the old leaven, not with the lea ven of malice and wickedness, but with the unleavened bread of sincerity and truth." 1 This property of the bread, however, is not to be considered Unleavened bread so essential as that its absence must render the Sacrament null both sorts, leavened and unleavened, are called by the common ial. 8 No name, and have each the nature and properties, of bread. one, however, should on his own individual authority, have the temerity to depart from the laudable rite, observed in the Church to which he belongs; and such departure is the less warrantable in priests of the Latin Church, commanded, as they are, by authority of the supreme Pontiff, to celebrate the sacred mys teries with unleavened bread only. 3 With regard to the first element of this Sacrament, this exposition will be found suffi ciently comprehensive. may, however, observe in addition, that the quantity of bread to be used is not determined, depend ing as it does upon the number of communicants, a matter which cannot be defined. come next to treat of the second element of this Sacra- Thesecona ment, which forms part of its matter, and consists of wine, element, That our r^e^mm* pressed from the grape, mingled with a little water. Lord made use of wine, in the institution of this Sacrament, i;led\vitha lias been at all times the doctrine of the Catholic Church. He [ le wa~ himself said I will not drink, henceforth, of this fruit of the 4 On these words of our Lord, St. Chryvine, until that day." sostome observes Of the fruit of the vine, which certainly produces wine, not water as if he had it in view, even at so early a period, to crush by the evidence of these words, the heresy which asserted that water alone is to be used in these 5 With the wine used in the sacred mysteries, the mysteries." Church of God, however, has always mingled watei\ because, as we know on the authority of councils and the testimony of St. Cyprian, our Lord himself did so 8 and also because this admixture renews the recollection of the blood and water which issued from his sacred side. The word water we also find used 7 in the Apocalypse, to signify the people, and, therefore, water mixed with wine signifies the union of the faithful with Christ their head. This rite, derived from apostolic tradition, the Catholic Church has at all times observed. The propriety of mingling water with the wine rests, it is true, on authority so grave, that to omit the practice would be to incur the guilt of mortal sin however, Ks sole omission would be insufficient to render the Sacrament null. But care must be taken not only to mingle water with the wine, but also to mingle it in small quanApostle
:

Purge out the old leaven,

are unleavened
;

paste, as

you

We

We

"

"

"

1 Cor. v. 7, 8.

2
<

Concil Florent

sess. ult.

decret. de celebr. miss. c. final. Matt. xxvi. 29. Mark xiv. 25 5 Horn. 83. in Mat th. 6 Cyp. lib. ]. epist. 3. Trid. sess. 22. de sacrif. miss. c. 7. et can. 9.
3

Lib.

2.

Apoc.

xvii. 15.

52
tity
"

The, Catechism of the Council of Trent.

;

changed into wine.

water is Hence, these words of Pope Honorius pernicious abuse has prevailed, for a long time, amongst
for in the opinion of ecclesiastical writers, the
:

Peculiar
these efemerits.

H-

you, of using in the holy sacrifice a greater quantity of water than of wine ; whereas in accordance with the rational practice of the Universal Church, the wine should be used in much 1 have now treated of the greater quantity than the water." two elements of this Sacrament ; and although some dared only to do otherwise, many decrees of the Church justly enact that no celebrant offer any thing but bread and wine. 3 \y e now come to consider the aptitude of these two elements * declare those things of which they are the sensible signs, In the first place, they signify Christ, the true life of the world ; flesh is meat indeed, and for our Lord himself has said my blood is drink indeed." 3 As, therefore, the body of our Lord Jesus Christ nourishes to eternal life those who receive it with purity and holiness, with great propriety is this Sacrament composed principally of those elements which sustain life ; thus giving the faithful to understand that the soul is nurtured with grace by a participation of the precious body and blood of Christ. These elements serve also to prove the dogma of the real presence. Seeing, as we do, that bread and wine are every day changed by the power of nature, into human flesh and blood, we are, by the obvious analogy of the fact, the more readily induced to believe that the substance of the bread and

We

"

My

is changed, by the celestial benediction, into the real body and blood of Christ. 4 This admirable change also contributes to illustrate what takes place in the soul. As the bread and wine, although invisibly, are really and substantially changed into the body and blood of Christ, so are we, although interi orly and invisibly, yet really renewed to life, receiving in the Sacrament of the Eucharist, the true life. Moreover, the body of the Church, although one, and undivided, consists of the IV. union of many members, and of this mysterious union nothing is more strikingly illustrative than bread and wine. Bread is made from many grains, wine is pressed from many grapes, and thus are we too, although many, closely united by this mysterious bond of union, and made as it were one body. The form to be used in the consecration of the bread, we The form o be used now come to explain not, however, with a view that the faithsecrationof ful should be taught these mysteries, unless necessity require die bread, it, (a knowledge of them is obligatory on ecclesiastics alone) ^ u * to obviate the possibility of mistakes on the part of the celebrant, through ignorance of the form ; mistakes, were they to
III;

wine

occur, as discreditable to the minister, as derogatory to the dig From the Evangelists Matthew nity of the divine mysteries. and Luke, and also from the Apostle, we learn that the form oi
Habetur 1. 3. Decretal, de eel. miss. c. 13. de consecr. dist. 2. c. 1. 2. et seq. Damas. 1. 4. de fid. orthod. c. 14.

2 Vid.
4

John

vi. 56.

On

the

Sacrament of the Euchanst.

"

153

the Sacrament consists in these words THIS is MY BODY." read that when they had supped, Jesus took bread, and blessed and brake and gave to his disciples, saying take and
:

We

"

and this form of consecration, made use of by Jesus Christ, has been uniformly and inviolably observed in the Catholic Church. The testimonies of the Fathers in proof of its legitimacy, may be here omitted to enumerate them would prove an endless task. The decree of the Council of Florence to the same effect, because of easy access to all, it
eat,

THIS

is

MY BODY

j"

from the Fathers

*|j s

also unnecessary to cite. The necessity of every other This proof is superseded by these words of the Saviour do for a commemoration of me." 3 This command of our Lord embraces not only what he did, but also what he said, and has more immediate reference to his own words uttered not less for the purpose of effecting, than of signifying what they effected. 3 That these words constitute the form is easily proved from from reason alone. The form of a Sacrament is that which signifies sonis
"

rea-

what

accomplished in the Sacrament : what is accomplished Eucharist, that is the conversion of the bread into the true body of our Lord, the words this is my body," signify and declare ; they therefore constitute the form. The words of the Evangelist, he blessed," go to support this reasoning. They are equivalent to saying taking bread, he blessed it, 4 The words, take and eat," it is saying, this is my body." this is my body," but they evidently true, precede the words express the use, not the consecration oi the matter, and cannot, therefore constitute the form. But although not necessary to the consecration of the Sacrament, they are not, however, on any account, to be omitted. The conjunction for," has also u place amongst the words of consecration ; otherwise it would follow that if the Sacrament were not to be administered to any one, it should not, or even could not be consecrated ; whereas, 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 Sacrament, although it should after wards happen never to be administered, admits not the least shadow of doubt. The form of the consecration of the wine, the other element The form of this Sacrament, is, for the reasons assigned with regard to the j "^ bread, necessary to be accurately known, and clearly understood gecration or the w ne the priest. It is by firmly to be believed that the form of conTHIS secvating the chalice is comprehended in these words
is

in the

"

"

"

"

"

"

>

"

IS THE CHALICE OF MY BLOOD OF THE NEW AND ETERNAL TESTAMENT THE MYSTERY OF FAITH WHICH SHALL BE SHED FOR SOU, AND FOR MANY TO THE REMISSION OF SINS." 5 These words
:

lure

Matt.

2
3

26. Mark xiv. 22. Luke xxii. 19. 1 Cor. xi. 24. rxyi. Luke xxii. 19. In decret. de sacrarn. item Trid. sess. 13. c. 1. Quod ad Patres attinet, vid. Amb. 1. 4. de sacram. c. 4. et 5. Chrys.

horn, de

prodit. Judse.
ooritr.

c. 4. Iren. ]. 4. contr. haer. c. 34. Orig. lib. 8. in Levit. c. 22. Cyril. Alex, epist ad Calosorum episeop. Tertul. 1. 4. contr. Marc, in Hiear. epist. 1. 4 Matt. xxvi. 26. s Decretal. 1. 3. de celeb, raise, c. 6.

Aug. 1. Celsum. Hesich.

3.
1.

de Trinit.

G.

The Catechism of the Council of Trent.

are for the most part taken from Scripture. Some of them, however, have been preserved in the Church by apostolic tra The words "this is the chalice" are taken from St. dition.

Luke,

and are also mentioned by the Apostle. a

"

The words
blood of the
1

of that immediately follow. new testament, which shall be

the remission of
from tradi
tion,
sins,"

my

blood, or

my

from rea
son.

shed for you, and for many to from St. Luke, and in 4 The words and eternal," and also part from St. Matthew. the words "the mystery of faith," have been transmitted to us by holy tradition, the interpreter and guardian of Catholic unity. Of the legitimacy of this form we cannot entertain a shadow of doubt, if we attend to what has been already said of the form used in the consecration of the bread. The form to be used in
are taken in part
*
"

the consecration of this element, should, confessedly, consist of words signifying that the substance of the wine is changed into the blood of our Lord : this the words already cited clearly
declare
;

and therefore, they alone exclusively constitute the

form.
Expresses three ef fects of the blood of the Saviour.
J.

II.

III.

The form
of conse
crating the

wine, ex
plained.

They also express certain admirable fruits produced by the blood of Christ, which was shed on Calvary, fruits which be Of these one is long in a special manner to this Sacrament. admission into the eternal inheritance to which we have acquired 3 the new and everlasting testament a right by another the mystery of faith," for is admission to righteousness by be a propitiation through faith "God hath proposed" Jesus in his blood, to the showing of his justice, that he himself may be just, and the justifierof him, who is of the faith of Jesus 8 a third is the remission of sin. 7 Christ:" But as the words of consecration are replete with mysteries, and are most appropriate in their application to our present sub a more minute consideration. When, there ject, they demand
"

:"

"

"to

This is the chalice of fore, it is said : are to be understood to mean: "This

"

my
is

8
blood,"

these words
is

The mention of "the chalice," at contained in this chalice." the moment of its consecration, to be the drink of the faithful, is peculiarly appropriate: without its mention as the vessel in This is my blood," would which it is contained, the words:
"

my

blood which

not seem sufficiently to designate this supernatural species of Next follow the words: "of the New Testament;" drink. are added to give us to understand, that the blood of the they Saviour is not now given figuratively, as in the Old Law, of which we read in the Apostle, that without blood a Testament 9 but really and truly given, a prerogative pe is not dedicated ;

New Testament. Hence the Apostle says : There Christ is the mediator of the New Testament, that by means of his death, they who. are called may receive the pro mise of eternal inheritance." 10 The word "eternal" refers to
culiar to the
fore,
"

Luke
Heb, Heb.

xxii. 20.

2 1 Cor. xi. 25. 5

8

4
?

Matt. xxvi. 28.

ix. 12.

Heb.

x. 20. xiii. 20.

1.

6
c. 8.

Luke Rom.

xxii. 20.
iii.

25, 26.

Decret.

3.

de

eel. Miss.

ix. 18.

Heb.

ix. 15.

On

the

Sacrament of the Eucharist.

"

155

Here, the mystery of faith consists in this, that we baptism. see by faith the blood of Christ, veiled under the species of the Sacrament," wine but baptism is properly called by us by the Greeks, "the mystery of faith," because it comprises There is also an the entire profession of the faith of Christ. the mystery other reason why the blood of our Lord is called of faith." In its belief human reason experiences the greatest difficulties, because faith proposes to us to believe that the Son of God, God and man, suffered death for our redemption, a
"

the eternal inheritance, our title to which has been purchased by Christ the Lord, the eternal Testator. The words mystery of faith," which are added, exclude not the reality, but signify that what lies concealed under the veil of mystery, and is far removed from the ken of mortal eye, is to be believed with the Here, however, these words bear an import certainty of faith. to entirely different from that which they have when applied

"

His passion, death signified by the Sacrament of his blood. therefore, is more appropriately commemorated here, in the words, "which shall be shed for the remission of sins," than at the consecration of his body. The separate consecration of the blood places before our eyes, in more vivid colours, his

The additional words, "for passion, crucifixion, and death. and for many," are taken, some from St. Matthew, 1 some you from St. Luke, 3 and under the guidance of the Spirit of God, combined together by the Catholic Church. They serve em phatically to designate the fruit and advantages of his passion. Looking to the efficacy of the passion, we believe that the Re deemer shed his blood for the salvation of all men ; but look
advantages, which mankind derive from its efficacy, once, that they are not extended to the whole, but to a large proportion of the human race. When, therefore, our Lord said for you," he meant either those who were pre sent, or those whom he had chosen from amongst the Jews, amongst whom were, with the exception of Judas, all his dis for ciples with whom he then conversed ; but when he adds, he would include the remainder of the elect from many," amongst the Jews and Gentiles. With great propriety there fore, were the words, for all, omitted, because here the fruit of the passion is alone spoken of, and to the elect only did his This the words of the passion bring the fruit of salvation. Apostle declare, when he says, that Christ was offered once, to take away the sins of many ; 3 and the same truth is conveyed in these words of our Lord recorded by St. John pray for them, I pray not for the world ; but for them whom thou hast given me, because they are thine." 4 The words of conse cration also convey many other truths ; truths, however, which the pastor by the daily meditation and study of divine things, and aided by grace from above, will not find it difficult to dis ing
to the

we

find, at

"

"

"I

cover.
1

Matt. xxvi. 28.

Luke
John

xxii. 20.

Heb.

ix.

26

xvii. 9.

156
This subteiTto be judged of

The Catechism of the Council of Trent.

To

return to those things, of

which the

faithful are

on no

ac-

by

th

h
"enses.

count to be suffered to remain ignorant, the pastor, aware of the awful denunciation of the Apostle against those who discern not f a11 i ^ tlie Lord, 1 wil1 first e boc P ress on tne minds f tne faithful, the necessity of detaching, as much as possible, their minds and understandings from the dominion of the senses, for were they, with regard to this sublime mystery, to consti

only tribunal to which they are to appeal, the awful consequence must be, their precipitation into the ex treme of impiety. Consulting the sight, the touch, the smell, the taste, and finding nothing but the appearances of bread and
tute the senses the

wine, the senses must naturally lead them to think, that this Sa crament 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 power of God. The Catholic Church, then, firmly believes, and openly pro The words of cpnsefesses that in this Sacrament, the words of consecration accomeffecuhree plish three things
things.

II.

first, that the true and real body of Christ, same that was born of the Virgin, and is now seated at the the right hand of the Father in heaven, is rendered present in 3 Holy Eucharist; secondly, that however repugnant it may ap pear to the dictate of the senses, no substance of the elements
;

the

III.

The

real

presence
fronYscripture.

remains in the Sacrament 3 and thirdly, a natural consequence from the two preceding, and one which the words of consecra tion also express, that the accidents which present themselves to the eyes, or other senses, exist in a wonderful and ineffable manner without a subject. The accidents of bread and wine we see; but they inhere in no substance, and exist indepen The substance of the bread and wine is so dently of any. changed into the body and blood of our Lord, that they, alto bread and wine. gether, cease to be the substance of To proceed in order, the pastor will begin with the first, and to show, how clear and explicit are the gj ve j^g b est attention words of our Saviour, which establish the real presence of his body in the Sacrament of the Eucharist. When our Lord says This is my body, this is my blood," 4 no man however igno rant, unless he labours under some obliquity of intellect, can mistake his meaning particularly if he recollect, that the words and blood" refer to his human nature, the real as body" sumption of which by the Son of God no Catholic can doubt. To use the admirable words of St. Hilary, a man not less emi "When our Lord himself de nent for piety than learning: clares, as our faith teaches us, that his flesh is meat indeed, what room can remain for doubt?" 5 The pastor will also ad; :
"

"

"

1 Cor. xi. 29.

1.

c. 3, Ignat. Epist. ad Smyr. Just. Apol. 2, Iren. Trid. Sess. 13, c. 1, de Euch. 3 de Pasch. Cyril. Hycros. Catech. 1. Cypr. de coena domini Euse. Emiss. horn. 5. 3 et 4, Ambr. 1. 4, de Sacram. c. 4, Chrysost. horn. 83. in Matt, et 60, ad pop. Antiocli. i Matt. xxvi. 28. Mark xiv. 22, 24. Luke xxii. 19. 6 S. Hilar. 1. 8, de Trinitat. super ilia verba velut unura 2

Vide Dionys. de Eccl. Hierarch.

1.

4, c. 34, et

5. c. 2.

On

the

Sacrament of the Eucharist.

15?

duce another passage from Scripture in proof of this sublime truth having recorded the consecration of bread and wine by our Lord, and also the administration of the sacred mysteries to the Apostles, by the hands of the Saviour, the Apostle 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
:

"

Sacrament If, as heresy asserts, the our veneration but a memorial and sign of presents nothing the passion of Christ, why exhort the faithful, in language so The answer is obvious by energetic to prove themselves ? the heavy denunciation contained in the words "judgment,"

body of

the

Lord."

to

the Apostle

marks the enormity of his guilt, who receives un worthily and distinguishes not from common food the body of The preced the Lord, concealed beneath the eucharistic veil. ing words of the Apostle develope more fully his meaning : The chalice of benediction," says he, 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 a words which prove to demonstration the real presence of Jesus Christ in the holy Sacrament of the Eucharist. These passages of Scripture, are, therefore, to be expounded From
" "

?"

tra-

by

the pastor, and he will emphatically press upon the attention of the faithful, that their meaning, in itself obvious, is placed beyond all doubt by the uniform interpretation and authority of

Holy Catholic Church. That such has been at all times the doctrine of the Church, may be ascertained in a two-fold manner ; by consulting the Fathers who flourished in the early ages of the Church and in each succeeding century, who are
the the most unexceptionable witnesses of her doctrine, and all of whom teach in the clearest terms, and with the most entire una

nimity, the dogma of the real presence ; and also by appealing to the Councils of the Church, convened on this important sub To adduce the individual testimony of each Father would ject. prove an endless task enough, that we cite, or rather point out

whose testimony will afford a sufficient criterion by which judge of the rest. Let St. Ambrose first declare his faith: in his book on the Initiated" he says, that the same true body of our Lord, which was assumed of the Virgin, is received in this Sacrament a truth which he declares is to be believed with the certainty of faith and in another place he distinctly tells
a few,
to
"

us, that before consecration it is bread, but after consecration 3 it is the flesh of Christ. St. Chrysostome, another witness of

equal fidelity and weight, professes and proclaims this myste rious truth, particularly in his sixtieth homily on those who re ceive the sacred mysteries unworthily and also in his forty;

"Let us," fourth and forty-fifth homilies on St. John: says he, "obey, not contradict God, although what he says may

1 Cor. xi. 28, 29.

2
c. 4,

Lib. 4, de Sacr. plurim. in locis.

3

et

de

iis

qui myster.

init. c. 9.

Cor. x. 16. vide et de consec. dist 2

158

Tlie Catechism of the Council of Trent.

to our reason and our sight his words cannot 1 With the doctrine deceive, our senses are easily deceived." thus taught by St. Chrysostome, that uniformly taught by St.
:

seem contrary

From
Counc.ls.

Augustine fully accords, 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 To pass by Justin and Ireeaten, he said, This is my body." naeus, St. Cyril, in his fourth book on St. John, declares in such express terms, that the body of our Lord is contained in this Sacrament, that no sophistry can distort, no captious interpre tations obscure his meaning. Should the pastor wish for addi tional testimonies of the Fathers, he will find it easy to add the Hilaries, the Jeromes, the Denises, the Damascenes, and a host of other illustrious names, whose sentiments on this most im portant subject he will find collected by the labour and industry of men eminent for piety and learning. 8 Another means of ascertaining the belief of the Church on matters of faith, is the condemnation of the contrary doctrine.

That the belief of the real presence was that of the universal Church of God, unanimously professed by all her children, is demonstrated by a well authenticated fact. When in the ele venth century, Berengarius presumed to deny this dogma, assert ing that the Eucharist was only a sign, the innovation was im mediately condemned by the unanimous voice of the Christian world. The Council of Vercelli, convened by authority of Leo IX., denounced the heresy, and Berengarius himself re
tracted and anathematized his error. the same infatuation and impiety, he
:

Relapsing, however, into

was condemned by three different Councils, convened, one at Tours, the other two at Rome of the two latter, one was summoned by Nicholas II., the other by Gregory VII. The general Council of Lateran

And con
firmed by
reason.

held under Innocent III., further ratified the sentence ; and the faith of the Catholic Church, on this point of doctrine, was more fully declared and more firmly established in the Councils of Florence and Trent. If, then, the pastor carefully explain these particulars, his labours will be blessed with the effect of strengthening the weak, and administering joy and consolation to the pious ; (of those who, blinded by error, hate nothing more than the light of truth, we waive all mention) and this two-fold effect will be more securely attained, as the faithful cannot doubt that this dogma is numbered amongst the articles of faith. Believing and confessing as they do, that the power of God is supreme,
Chrys. ad popul. Antioch. homil. 60 et 61. Divus Augustinus in Psalm xxxiii. Cone. 1, a medio ad finem usque. Cyril, 4, in Joan. c. 33, et 14, et lib. 1, c. 13. Inst. Apolog. 2, sub finem ad Antonium
tet.

2
lib.

1 ium. 3 Iren. lib. 5, contra heraetic. et lib. 5, in Joan. c. 34. 3, Hilar. lib. 8. de Trinit. Hieron. epist ad I~Vj<nascen.
.

Dionys. Ecclee. Hier.

Damas.

lib.

4,

de

or-

hod.

fid. c. 14.

On

the

Sacrament of the Eucharist.

159

they must also believe that his omnipotence can accomplish the work which we admire and adore in the Sacrament of the Eucharist and again, believing as they do, the Holy Catholic Church, they must necessarily believe that the doctrine ex
great
;

II.

of spiritual fruit, than the contemplation of the exalted church by From it we learn how the institudignity of this most august Sacrament. great must be the perfection of the gospel dispensation, under sacrament which we enjoy the reality of that, which under the Mosaic
fertile

pounded by us, is that which was revealed by the Son of God. But nothing contributes more to light up in the pious soul The dignic( e that spiritual joy, of which we have spoken nothing is more ^ d ^j[ ^
;

Hence St. De only shadowed by types and figures. with a wisdom more than human, says that our Church is a mean between the synagogue and the heavenly Jerusalem, and participates of the nature of both. 1 The perfection of the Holy Catholic Church, and her exalted glory, removed only by one degree from heaven, the faithful cannot sufficiently admire. In common with the inhabitants of heaven, we, too, possess but they, and in this Christ, God and man, present with us they are raised a degree above us, are admitted to the actual enjoyment of the beatific vision; whilst we, with a firm and unwavering faith, offer the tribute of our homage to the Di vine Majesty present with us, not, it is true, in a manner visi ble to mortal eye, but hidden by a miracle of power, under the How admirably does not this Sa veil of the sacred mysteries. crament, also, display to us the infinite love of Jesus Christ to man It became the goodness of the Saviour not to withdraw from us that nature which he assumed for our sake, but to de sire, as far as possible, to dwell permanently amongst us, at all times strictly verifying the words delight is to be with the children of men." 8

Law was
nis,

"

My

Here the pastor will also explain to the faithful, that in this Christ Sacrament are contained not only the true body of Christ, and all ^nt r(? e . the constituents of a true body, but also Christ whole and entire sent in this that the word Christ designates the man-God, that is to say, one Sacrament Person in whom are united the divine and human natures that the holy Eucharist, therefore, contains both, and whatever is in cluded in the idea of both, the divinity and humanity whole and entire, the soul, the body and blood of Christ with all their component parts all of which faith teaches us are contained in the Sacrament. In heaven the whole humanity is united to the divinity in one hypostasis, or person, and it were impious, therefore, to suppose that the body of Christ, which is contain ed in the Sacrament, is separated from his divinity. 3 The pastor, however, will not fail to observe, that in the Sa- In this Sa crament all are not contained after the same manner, or by the g^^ same efficacy some things, we say, the efficacy of consecra- things ef"

p"

<~

ent>

De

Eccl. Hierar.

c. 3. p. 1.

Prov.

viii.

31.

Vide de consec.
art
1.

dist. 2, raultis

in locis, item

Amb. de

iis

qui myst.

init, c. 9,

T. p, 3. q. 76,

160
footed by the words

The Catechism of
tion accomplishes
;

the Council of Trent.

for as the

words of consecration

effectuate

of conse
cration,

what they

some by
concomi
tance.

form Sacrament; and hence, could we suppose any one thing to be entirely separated from the rest, the Sacrament, in their opinion, would be found to contain solely what the form expresses. But, some things are contained in the Sacrament, because united to for instance, the words those which are expressed in the form This is my body," which comprise the form used to conse crate the bread, signify the body of the Lord, and hence, the
;
"

signify, sacred writers usually say, that whatever the expresses, is contained in the Sacrament by virtue of the

is contained in the Eucharist, by virtue of the As, however, to the body are united his blood, his soul, his divinity, they too must be found to coexist in the Sacra ment not, however, by virtue of the consecration, but by virtue of the union that subsists between them and his body ; and this

body of the Lord

Sacrament.

The

ele

ments, why sepa

rately con secrated.

Hence it is concomitance." word whole and entire, is contained in the Sacra ment for when two things are actually united, where one is, Hence it also follows, that Christ, the other must also be. whole and entire, is contained under either species, so 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 contained not only the blood, but also the body and Christ entire. These are matters on which the faithful cannot entertain a doubt. Wisely, however, was it ordained that two distinct consecrations should take place they repre sent in a more lively manner, the passion of our Lord, in which his blood was separated from his body and hence, in the form
theologians express by the
;
"

clear that Christ,

of consecration

we commemorate
is
;

the effusion of his blood.

The sacrament
ment of our
that

to

souls

and

be used by us as the food and nourish it was most accordant with this its use,

it should be instituted as meat and drink, which obviously constitute the proper food of man. Christ, The pastor will also inform the faithful, that Christ, whole whole and and entire, is contained not only under either species, but also

entire in

each

parti

cle of either spe

cies.

in each particle of either species: "Each," says St. Augustine, receives Christ the Lord entire in each particle : he is not
"

diminished by being given

to
is

and entire

to

each."

This

many, but gives himself whole also an obvious inference from

:

it is not to be the narrative of the Evangelists supposed that the bread used at the Last Supper was consecrated by our Lord in separate parts, applying the form particularly to each, but that all the sacramental bread then used, was consecrated in sufficient quantity to be distributed amongst the Apostles, at the

same time and with the same form. That the consecration of the chalice also, was performed in the same manner, is obvious Take and divide it amongst from these words of the Saviour:
"

3
you."

Transubstantiation
i

What

has hitherto been said

dist, 2. c, singulis.

is

intended to enable the pastor

2

August, de consec.

Luke

xxii. 17.

On
to

the

Sacrament of the Eucharist.

show, that the body and blood of Christ are really and truly proved That the sub- lrom rea contained in the Sacrament of the Eucharist. stance of the bread and wine does not continue to exist in the Sacrament after consecration, is the next subject of instruction which is to engage his attention ; a truth which, although well calculated to excite our profound admiration, is yet a necessary consequence from what has been already established. If, after consecration, the body of Christ is really and truly present under the species of bread and wine, not having been there before, it must have become so by change of place by creation or by transubstantiation. 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 Still less can we suppose it to place from which it is moved. be rendered present by creation, an idea which the mind in In order that the body of our Lord be present stantly rejects. in the Sacrament, it remains, therefore, that it be rendered pre sent by transubstantiation, and of course, that the substance of the bread entirely cease to exist. Hence our predecessors in Fiom the the faith, the Fathers of the general Council of Lateran, 1 and Council* of Florence, 3 confirmed by solemn decrees the truth of this Article. In the Council of Trent it was still more fully denned in these words : If any one shall say, that in the holy Sacramerit of the Eucharist the substance of the bread and wine re mains, together with the body and blood of our Lord Jesus The doctrine thus defined is a From Christ, let him be anathema." 3 natural inference from the words of Scripture. When insti- Script this is my tuting this Sacrament, our Lord himself said 4 the word "this," expresses the entire substance of the body:" thing present ; and therefore, if the substance of the bread re This is my body." mained, our Lord could not have said : In St. John he also says: "The bread that I will give is my 5 the bread which he promises flesh, for the life of the world:" to give, he here declares to be A little after he his flesh." adds : Unless you eat the flesh of the Son of Man, and drink 8 his blood, you shall not have life in and again, flesh you is meat indeed, and blood is drink indeed." 7 When, there my fore, in terms so clear and so explicit, he thus calls his flesh meat indeed," and his blood drink indeed," he gives us suf ficiently to understand, that the substance of the bread and wine no longer exists in the Sacrament. Whoever turns over the From t pages of the Holy Fathers will easily perceive, that, on the doctrine of Transubstantiation, they have been at all times una- o nimous. St. Ambrose says You say, perhaps, this bread is them. i*o other than what is used for common food before consecraiwon it is indeed bread but, no sooner are the words of conse"

"

"

"

"

"

:"

My

"

"

"

Lateran. Concil.

c. 1.

1
3

Flor. in epist. Eugenii IV. data ad Arm, et a Concilio approbate Trid. BCSS. 13, can. 4. Matt. xxvi. 26. Mark xiv 22. Luke xxi. 18. 1 Cor. xi. 24.

John

vi. 52.

John

vi. 54.

John vl

56.

14*

162

Tlit Catechism of the Council of Trent.

it becomes the flesh of 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," he says Although the species of bread and wine are visible, yet faith tells us that after consecration, the body and blood of Christ are alone there." 3 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. 4 Here the pastor will not omit to observe to the faithful, that we should not at all be surprised, if even after consecration, the Eucharist is sometimes called bread it is so called because it has the appearance and still retains the natural quality of bread, which is to support and nourish the body. That such phrase ology is in perfect accordance with the style of the Holy Scrip
Christ."
1

cration pronounced, than from bread

To

13

"

The Eu
charist,

why
tion.

called

bread after consecra

which call things by what they appear to be, is evident from the words of Genesis, which say, that Abraham saw three men, when, in reality, he saw three angels 5 and the two angels
tures,
;

the Apostles after the ascension of our Lord, are, called not angels, but men. 8 The man To explain this mystery in a proper manner is extremely dif ner in ficult. On the manner of this admirable conversion, the pastor, which this conversion however, will endeavour to instruct those who are more ad is to be ex vanced in the knowledge and contemplation of divine things :
also,

who

appeared

to

plained to the people.

were to be apprehended, be This conversion, then, is so effectuated that the whole substance of the bread and wine 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, nor in This creased, but remains entirely and substantially the same.
those
are yet
it

who

weak may,
greatness.

overwhelmed by

its

sublime mystery

St.

efficacious are the

Ambrose thus declares You see how words of Christ; if, then, the word of the
"

is so powerful as to summon creation into existence, not require a less exercise of power, to make that sub sist, which already has existence, and to change it into another 7 thing Many other Fathers, whose authority is too grave to be questioned, have written to the same effect: "We faithfully

Lord Jesus
shall
it

?"

that before consecration it is says St. Augustine, bread and wine, the produce of nature but after consecration 8 it is the body and blood of Christ, consecrated by the blessing."
"

confess,"

"

The

the

body," says Damascene, body assumed of the virgin not

"is

truly united to the divinity, that the body thus assumed

2

3 4

Lib. 4, de sacr. c. 4. et c. 5, c. 4. De consec. disk 2. c. omnia. Hilar. de Triri. lib 8, et de consec. dist.

Ps. cxxxiv. 6.
5

2.

cap. 28.
4.

6
8

Acts

i.

10. vid.

D. Thorn.
dist. 2,

3, p. q. 75, art.

3 et

D. Ambr.

lib. 4.

Gen. xviii. de sacr

2.
c.

Citatur de consec.

can. JNos. auteni.

On

the

Sacrament of the Eucharist.

163

descends from heaven, but that the bread and wine are changed 1 This admirable change, This coninto the body and blood of Christ." as the Council of Trent teaches, the Catholic Church most ap- version ap
8 propriately expresses by the word transubstantiation." When, caHeS tran form of a being is changed, that change substantiatioa inay be properly termed "a transformation;" in like manner, in the Sacrament of the Eucharist, the whole substance when, of one thing passes into the whole substance of another, the
"

in the natural order, the

change our predecessors

called
"

in the faith

transubstantiation."

But according

wisely and appropriately to the admonition

A mystery
not
to
.

so frequently repeated by the Holy Fathers, the faithful are to *f * J .~. f i curiously be admonished against the danger ol gratifying a prurient curi- searched
,

into osity, by searching into the manner in which this change is It mocks the powers of conception, nor can we find effected.

any example of it in natural transmutations, nor even in the wide The change itself is the object not of our range of creation. comprehension, but of our humble faith ; and the manner of that change forbids the temerity of a too curious inquiry. 8 The same salutary caution should also be observed by the The same pastor, with regard to the mysterious manner in which the body salutary of our Lord is contained whole and entire under the least paragainneticle of the bread. 4 Such inscrutable mysteries should scarcely cessarv. ever become matter of disquisition. Should Christian charity, however, require a departure from this salutary rule, the pastor
will recollect first to prepare and fortify his hearers, by reminding 5 them, that "no word shall be impossible with God."

pastor will next teach, that our Lord is not in the Sacra- The hody of our Lord place regards things, only inasmuch as they have magnitude ; and we do not say that Christ is in the Sacra- IhTsacrai

The

ment

as in a place

ment inasmuch as he is great or small, terms which belong to quantity, but inasmuch as he is a substance. The substance of
the bread

ment, not
a

ma

changed into the substance of Christ, not into mag nitude or quantity and substance, it will be acknowledged, is
is
;

contained in a small as well as in a large space. The substance of air, for instance, whether in a large or in a small quantity, and that of water whether confined in a vessel, or flowing in a river, must necessarily be the same. As, 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 bread was before consecration: whether the substance of the bread was present in greater or less quantity is a matter of entire indif
ference.

now come to the third effect produced by the words of consecration, the existence of the species of bread and wine in the Sacrament without a subject, an effect as stupendous as it is admirable. What has been said in explanation of the two preceding points, must facilitate the exposition of this mysterious
1

We

The

ai,ci-

dents.re6

Eucharist without a

subJ ect -

2
<

Lib. 4, de orthod. fid. c. 14. 3 Trid. sess. 13, c. 4, et can. 2, et de consec. distinct. 2, r. panis. Eccl. lii. 22. D. Thorn. 3, p. q. 76, Trid. sess. 13, c. 3. et can. 3. et Florent. in decret. Eugen.

Luke

i.

37.

154
truth.

Catechism of the Council of Trent.

Do be* of
piety to-

wards

this

The Eucharat,

why

inati-

tutad un der the

_-..f

braad a-,-

have already proved that the body and blood of oar and truly contained in the Sacrament, to the entire exclusion of the substance of the bread and wine : the accidents cannot inhere in the body and blood of Christ : they must, therefore, contrary to the physical laws, subsist of them This has been, at all times, the selves, inhering in no subject. doctrine of the Catholic Church ; and the same authorities by which we have already proved, that the substance of the bread and wine ceases to exist in the Eucharist, go to establish its truth. 1 But it becomes the piety of the faithful, omitting subtle disquisitions, to revere and adore in the simplicity of faith, the majesty of this august Sacrament ; and with sentiments of gra titude and admiration, to recognise the wisdom of God in the institution of the holy mysteries, under the species of bread and wine. To eat human flesh, or to drink human blood, is most revolting to human nature, and, therefore, has God in his infinite wisdom, established the administration of the body and blood of Christ, under the forms of bread and wine, the ordi nary and agreeable food of man. From its administration under

We

Lord are

really

these f9rms, also flow two other important advantages : it obvi ates the calumnious reproaches of the unbeliever, to which a manducation of the body and blood of our Lord, under human
in

form, must be exposed ; whilst, by receiving him under a form which he is impervious to the senses, our faith is augmented, as Su Gregory observes, "has no merit in those "which," which fall under the jurisdiction of reason."* But what
things,

much prudent this the pastor will be precaution in its exposition; and in and circum guided by the capacity of his hearers, by times
has been hitherto said on this subject, demands
stances.

The

salu
eflecti

-c:
i.

"..

-Ito

:.

all,

and bow.

With regard to the salutary effects of this Sacrament, these, because most necessary to be known by all, the pastor will ex pound to all, indiscriminately and without reserve.* What we have said at such length on this subject, is to be made known to the faithful, principally with a view to make them sensible of the advantages which flow from its participation, advantages too numerous and important to be expressed in words, and which the pastor must be content to select one or

amongst two points for explanation, to show the superabundant graces with which the holy mysteries abound. To this end it will be found conducive, to premise an explanation of the nature and and then compare the Eucha efficacy of the other Sacraments, rist to the living fountain, the other Sacraments to so many
rivulets.

With
all

fountain of
i

Eucharist called the great truth is the Holy as it does, after an admigrace, containing
dirt. 2, e.
3, p. q.

Vid.

de ameer,

earn Matt, et D. Th.

No* aalem et Decretal. lib. 1, 75. a. 3, et q. 77. a. 1.

c. 4,

tit.

de

Caleb.

MB*,

c.

2Hoa6,MperEvaaba.vid.CrnlLLU4.inJoan.c.22,Crpr.deCoeoaDo.
unL Ai^r.de SaaanL bb.4.
1

Ai^.Tract.

27, in Joan.

D.Tboin.

p. 3, q.
c,

74,a

et q. 75, a. 1.

Trid.

ChrvMt.

13. e. 3. et can. 5. Iiw. lib. 4, c. 14, bom. 45, in Joan. D. Tbom. 3, p. q. 79.

Cyril

lib. 4.

in Joan,

11 et 14,

On
rable
all

the

Sacrament of the Eucharist.

165

manner, the source of all gifts and graces, the author of the Sacraments, Christ our Lord, from whom as from their This source, they derive all their goodness and perfection. comparison, therefore, serves to show how great are the trea sures of grace, which are derived from this Sacrament.
be found expedient to -consider attentively the naand wine, the symbols of this sacrament what bread and wine are to the body, the Eucharist is, in a superior It is not, like bread order, to the health and joy of the soul. and wine, changed into our substance ; but, in some measure, changes us into its own nature, and to it we may apply these I am the food of the words of St. Augustine grown ; grow and thou shalt partake of this food ; nor shall thou change me into thee, as thou dost thy corporal food, but thou shalt be 1 If then "grace and truth come by Jesus changed into me." 3 these spiritual treasures must be poured into that soul, Christ," which receives with purity and holiness, him who says of him self: He that eateth my flesh and drinketh my blood, abideth
It will also
II

ture of bread

"

"

in

receive

Those who piously and religiously Sacrament, receive, no doubt, the Son of God into their souls, and are united, as living members, to his
I

me and

in

him."

this

body;

for

it

is

written:
4
;"

"He
"

that eateth

me, the same also

is

shall live

by me

and also:
:

The bread
5

that I will give

my

flesh, for the life of the

world."

Explaining these words of

"The Eternal Word, uniting him imparted to it a vivifying power ; it be came him, therefore, to unite himself to us after a wonderful manner, through his sacred flesh and precious blood, which we receive in the bread and wine, consecrated by his vivifying

the Saviour, St. Cyril says

self to his

own

flesh,

benediction."

But when
it is

it is

said, that this

to

not intended to

mean

that, to receive this

Sacrament imparts grace, it is Tocommu1 Sacrament with advan- Uiju,

be previously in the state of grace, must be in tage, unnecessary Natural food can be of no use to a person who is already dead, the state of and in like manner the sacred mysteries can avail him nothing, gl who lives not in Spirit. Hence this Sacrament has been insti tuted under the forms of bread and wine, to signify, that the object of its institution is not to recall to life a dead soul, but to preserve life to a living one. say that this Sacrament im parts grace, because even the first grace, which all should have

"

We

before they presume to approach this Sacrament, le^st they 7 eat and drink judgment to themselves," is given to none unless they desire to receive the Eucharist, which is the end Holy of all the Sacraments, the symbol of ecclesiastical unity, to
"

which he who does not belong, cannot receive divine grace. Again, as the body is not only supported but increased by na tural food, from which we derive new so pleasure every day nlso the life of the soul is not only sustained but invigorated by
;
1

Lib.

7.

Conf
17.

c. 10.

Vid. Arabr.

lib. 5.

de

John

i.

John
c. 12, 14.

vi.

57.

sacr. c. 4 et Crys. horu. 45. in Joan. 5 John vi. 52. * John vl 58.
?
1

6 Lib. 4. in

Joan,

et ep. 10.

ad Nestor.

Cor.

xi.

29.

166

The Catechism of the Council of Trent.

which imparts to it an iu feasting on the Eucharistic banquet, creasing zest for heavenly things. With strictest truth and pro that this Sacrament, which may be priety, therefore, do we say well compared to manna, "having in it all that is delicious, and 1 the sweetness of every taste," imparts grace to the soul.

II.

That the Holy Eucharist remits

are

lighter offences, or, as they

The Eucharistresins.

cannot be matter of doubt. \yhatever losses the soul sustains by falling into some slight offences, through the violence of passion, these the Eucharist,

commonly

called, venial

sins,

HI.
Is

an an-

againstthe contagion of sins.

lesser sins, repairs in the same manner, not to from the illustration already adduced, that natural food, depart as we know from experience, gradually repairs the daily waste Of this heavenly Sa caused by the vital heat of the system. "This crament justly, therefore, has St. Ambrose said: daily 2 bread is taken as a remedy for daily infirmity." This, however, is to be understood of venial imperfections only. The Holy Eucharist is also an antidote against the contagion 3 of sin, and a shield against the violent assaults of temptation. ^ * s as ^ were a heavenly medicine, which secures the soul and deadly infection. St. against the easy approach of virulent Cyprian records that when, in the early ages of the Church, Christians were hurried in multitudes by tyrants, to torments

which cancels

>

IV.

Represses
concupis-

and death, because they professed the name of Christ, they re ceived from the hand of the bishop, the Sacrament of the body and blood of our Lord, lest, perhaps overcome by excess of 4 It also retorments, they should yield in the saving conflict. the licentious desires of the flesh, and keeps them in presses in proportion as it inflames the ue su bj ec ti on to the spirit soul with the fire of charity, in the same proportion does it ne:

V.
Facilitates
1
"

row

menTof
eternallife.

Finally, to narcessarily extinguish the fire of concupiscence. ithin the compass of a few words all the advantages and the Holy Euchablessings which emanate from this Sacrament, rist facilitates to an extraordinary degree, the attainment of eter blood," nal life: "He that eateth flesh, and drinketh hath everlasting life, and I will raise him the Redeemer,

my

my

"

says

up on the

last

5
day."

The

grace which
;

it

imparts, brings

the hour shall have peace and tranquillity to the soul and when arrived in which he is to take his departure from this mortal of his miraculous life, like another Elias, who in the strength
repast,

walked

gorated
shall

by wing

These ef
fects ex-

never-ending w ju De able fully to expound

to Horeb the mount of God, the Christian, invi the strengthening influence of this heavenly food, his way to the mansions of everlasting glory and All these important particulars the pastor bliss. to the faithful, if

he but

dilate

on

1 Wisd. xvi. 20. 2 Lib. 4. de Sacram. c. 6. et lib. c. 4.

Cvrill. lib. 4. in Joan, c. 17. et lib. 3. c. 36. dam senno doniirn, qui incipit: Euchar. videatur, et D. Thorn. 3. p. q. 79. 3 Aug. tract. 26. in Joan.
s
fi

PAN EM ANGELORUM,
4

Innocent. Til lib. 4. de myst. Miss. c, 44. Inter opera D. Bernard! habetur cujuset singular-is est

de

Lib. l.Epist. 2. ad Cornel.

3. p. q. 79. art. 2.

John vi. 55. Vul Chrys. de sacerdotic, 3 Kings xix. 8

dial. c.

D. Thorn.

On

the

Sacrament of the Eucharist.

167

which are developed the mani- plained 3u3 Sacrament or if, glancing through the life tj e j and actions of our Lord, he shows that if they who received him beneath their roof during his mortal life, 1 or were restored to health by touching his vesture, or even the hem of his gar 2 ment, were justly deemed happy, how much more harrpy we, into whose souls, resplendent as he is with unfading glory, he,, disdains not to enter, to heal all our spiritual wounds, to enrich us with his choicest gifts, and to unite us to himself But to excite the faithful to emulate better gifts, 3 the pastor The manthe sixth chapter of St. John, in
;

fold effects of this

point out who they are who derive these inestimable blessings from a participation of the holy mysteries, reminding them that Christians may communicate differently and with dif
will ...also

..-r-iii

nerofcomrounicating threefold:

ferent effects.

Hence our predecessors

in the faith, as

we

read

in the Council of Trent, 4 distinguished three classes of commu nicants Some receive the Sacrament only: such are those sin- Sacramei

ners who dread not to approach the holy mysteries with polluted lips and depraved hearts, Avho, as the Apostle says, eat and drink unworthily." 5 Of this class of communicants St.
"

y>

He who dwells not in Christ, and in whom Augustine says Christ does not dwell, most certainly eats not spiritually his flesh, although carnally and visibly he press with his teeth the Sacrament of his flesh and blood." 8 Not only, therefore, do those who receive the Holy Eucharist with these dispositions, obtain no fruit from its participation, but, as the Apostle says, 7 Others are they eat and drink judgment to themselves." said to receive the Holy Eucharist in spirit only they are those faith that worketh by charity," 8 who, inflamed with a lively in desire, of this celestial food, from which they re participate
"

"

Spiritually

"

Sacramenceive, if not the entire, at least very considerable fruit. Lastly, there are some who receive the Holy Eucharist both spiritually

and sacramentally, those who, according to the advice of the 9 Apostle, having first proved themselves, approach this divine 10 and derive from it banquet, adorned with the nuptial garment, all those which we have already mentioned. superabundant graces Those, therefore, who, having it in their power to receive, with due preparation, the Sacrament of the body and blood of the
Lord, are yet satisfied with a spiritual communion only, manifestly deprive themselves of a heavenly treasure of inestimable value.

We now
i

come

to point out the

manner

in

which the

faithful
Necessity of P revioul
pre paration.

should be previously prepared for sacramental communion. To demonstrate the necessity of this previous preparation, the exc ^i o -11 ample or the baviour is to be proposed to the faithful. Before he gave to his Apostles the Sacrament of his body and blood, although they were already clean, he washed their feet, to de clare that we must use extreme diligence to bring with us to its In participation the greatest integrity and innocence of soul.

-i

<

Luke

xix. 9.

Matt. xiv. 36 and

ix.

20.

3 1 1

De

corisecr. dist. 2. can.

tract. 16. et
6.

46

sess. 13. cap. 8.

lib. 5. c. 8.
xi.

In Joan,
Gal. v.

contra Donat. 9 1 Cor.

28.

">

Cor. xii. 31. Cor. xi. 29. Cor. xi. 29. Matt. xxii. 11
1

168

Tlie Catechism of the Council of Trent.

the next place, the faithful are to understand that as he who ap proaches thus prepared and disposed, is adorned with the most ample gifts of heavenly grace, so on the contrary, he who ap proaches without this preparation and without these disposi tions, not only derives from it no advantage, but plunges his

own

soul into the most unutterable misery. It is the property of the best and most salutary medicine, if seasonably applied, to be productive of the greatest benefit, but if unseasonably, to
It cannot, therefore, prove most pernicious and destructive. excite our surprise, that the great and exalted gifts of God, when received into a soul properly predisposed, are of the greatest assistance towards the attainment of salvation whilst to those who receive them without these necessary dispositions, they Of this, the Ark of the Lord bring with them eternal death. affords a convincing illustration: the people of Israel possessed nothing more precioas it was to them the source of innume rable blessings from God ; but, when borne off by the Philis tines, it brought on them a most destructive plague and the
;

Illustra
tion.

heaviest calamities,
1

grace.

heightened, as they were, by eternal dis Food when received into a healthy stomach nourishes and supports the body but the same food, when received into
;

a stomach replete with peccant humours, generates malignant disease. 8

First pre

The
;

first

preparation, then,

which the

paration

is to distinguish table from table, this 3 tables, this celestial bread from

faithful should make, sacred table from profane

common bread. This we do firmly believe, that the Eucharist really and truly con tains the body and blood of the Lord, of him whom the angels adore in heaven, "at whose nod the pillars of heaven fear and 4 of whose glory the heavens and the earth are full. 5 tremble," This is to discern the body of the Lord, in accordance with the admonition of the Apostle, 8 venerating rather, the greatness of
when we
the mystery, than too curiously investigating its truth by idle disquisjtion. Another very necessary preparation is to ask our selves, if we are at peace with, if we sincerely and from the

Second,

heart love our neighbour. If, therefore, thou oflferest thy gift at the altar, and there rememberest, that thy brother hath aught against thee, leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou
"

Third

s halt offer

thy

7
gift."

We

should in the next place, carefully

examine our consciences, lest perhaps they be defiled by mortal sincere repentance alone can efface. This severe guilt, which
scrutiny
is necessary in order to cleanse the soul from its defile ment, by applying to it the salutary medicine of contrition and The Council of Trent has defined, that no one confession.

Kings

v. toto.

preeparatione ad Euch. requisite vide Trid, sens. 13. c. 7. et can. 11. Basil, q. 172. regul. brev. et serm. 2. de hapt. Cyprian, toto fere lib. de Lapsis, agendo do Pcenit. Aug. serni. 1. de Temj. Chrys. horn. 44, 45, 46. in Joan, et in Matt. horn. 83 3 1 Cor. x. 21. * Isa. vi. 3 Job xxvi. 11. 6 1 Cor. xi. 29. Matt v. 24, 25.
<

De

On

the

Sacrament of the Eucharist.

69

conscious of mortal sin, and having an opportunity of recurring to a confessor, however contrite he may deem himself, is to ap proach the Holy Eucharist, until he has been purified by sacra mental confession. 1 should also reflect in the silence of our Fourth, own hearts, how unworthy we are that God should bestow on us this divine gift, and with the Centurion, of whom our Lord so great faith in Israel," we should declared, that he found not exclaim Lord, I am not worthy that thou shouldst enter under my roof." 3 should also put the question to ourselves, Fifth, whether we can truly say with Peter : Lord, thou knowest 3 and should recollect, that he who sat down that I love thee at the marriage feast without a nuptial garment, was cast into

We

"

"

We

"

;"

exterior darkness, and

it

condemned to eternal torments. 4 Our preparation should not, however, be confined to the

soul

Sixth,

are to approach the should also extend to the body. Holy Eucharist fasting, having neither eaten nor drunk, at least from the preceding midnight. 5 The dignity of so great a Sa crament also demands, that married persons abstain from the marriage-debt, for some days previous to communion, an ob servance recommended by the example of David, who, when about to receive the show-bread from the hands of the priest, clean from women declared, that he and his servants had been
"

We

days." particulars contain a summary of the principal things to be observed by the faithful, preparatory to receiving the sacred mysteries ; and to these heads may be re duced, whatever other preparations piety will suggest to the

for three

These

devout communicant. 7 But that none may be deterred by the difficulty of the prepa- All bound ration from approaching the Holy Eucharist, the faithful are to comma06 frequently to be reminded that they are all bound to receive ^year^at this Sacrament; and that the Church has decreed that whoever Easter neglects to approach the holy communion once a year, at Easter, 8 However, Importance subjects himself to sentence of excommunication.
not the faithful imagine that it is enough to receive the body of frequent 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.
let

Augustine, however, lays down a most certain rule applicable in such a manner as to be able to re "Live," says he, ceive every day." 8 It will therefore be the duty of the pastor frequently to admonish the faithful, that as they deem it neces sary to afford daily nutriment to the body, they should also feel
St.

to all

"

Sess. 13. can. 11. Chrys. horn. 30, in Genes, et 20. in Matth. Cypr. in lib.

de

Lapsis.
2

Matt.

viii. 8. 10.

* Vid.
6 1
7

Aug.

Kings

epist. 118. e. 6. xxi. 3 4, 5.

j ohn xxi. 15. etlib. l.ad inquis. Januarii

3

<

Matt.

xxii. 12, 13.

c. 6.

de

Greg, in responsione 10. temp, et 2, 4.

Concil.

ad interrog. Aug. et hab.

lib. 5.

33. q. 4, c. 7.

Aug. serm.

2.

Lat

c. 28.

et

habetur

Decret.

tit.

de

Pcenit. et remiss, cap.

omnis

utriusque sexus.Trid. sess. 13, 9. 9 St. Aug. de verbis Domini, ser. 28, qui desumptus est ex. Arab. sacram. c. 4.

lib. 5.

de

15

170

The Catechism of the Council of Trent.

and nourish the soul every day with this hea soul stands not less in need of spiritual, than Here it will be found most useful the body of corporal food. to recapitulate the inestimable advantages which, as we have and the already shown, flow from sacramental communion, manna also which was a figure of this Sacrament, and of which the Israelites had occasion to partake every day, may be used The Fathers, who earnestly recom as a further illustration. 1
solicitous to feed

venly food.

The

mended

the frequent participation of this Sacrament, may be adduced as additional authority to enforce the necessity of fre thou sinnest daily, receive quent communion and the words,
"

Daily

com

the sentiments not alone of St. Augustine, but daily," convey 3 of all the Fathers who have written on the subject. That there was a time when the faithful approached the Holy
All

munion,
the prac tice of the ancient

Communion every day, we learn from the Acts of the Apostles. who then professed the faith of Christ, burned with such

Church.

pure and ardent charity, that devoting themselves, as they did 3 were unceasingly, to prayer and other works of piety, they devout practice, This found prepared to communicate daily. which seems to have been interrupted for a time, was again a most holy martyr, who partially revived by Pope Anacletus, commanded, that all the ministers who assisted at the holy sa crifice, should communicate, an ordinance, as the Pontiff declares, of Apostolic institution. 4 It was also for a long time the prac tice of the Church, that, as soon as the sacrifice was ended, the invited the faithful to the priest, turning to the congregation, table in these words Come, brethren, and receive the
"

holy

Thrice a year, sub

sequently decreed.

prepared, advanced to re ceive the holy mysteries with hearts animated by the most fer vent devotion. 5 But subsequently, when charity and devotion declined amongst Christians, and the faithful very seldom ap proached the holy communion, it was decreed by Pope Fabian,

communion

;"

and those

who were

communicate thrice every year, at Christmas, at Easter, and at Pentecost, a decree which was afterwards con 6 firmed by many Councils, particularly by the first of Agath. Such, at length, was the decay of piety, that not only was this Finally, onceayear holy and salutary practice unobserved, but communion was de The Council of Lateran, therefore, decreed ferred for years. that all the faithful should communicate, at least, once a year, at Easter, and that the omission should be chastised by excluthat all should
Exod. xvi. 21, 22. Ad frequentem communionem hortantur Auguatin. de verbis Domini serm. 28. sed hie sermo cum nonsit August, sed Ambr. lib. 5. de sacram c. 4. rejectus est in ad Kphes. appendicem tomi 10. item vide eundem Aug. Epist. 118. c. 3. item, Ignat. Basil. Epist. ad Cajsar. patr. Ambr. lib. 3. de sacr. c. 4. Chrysost. satis ante finem. horn. 61. ad pop. Antioch. Cypr. de Ora. Dominica ad hffic verba, panem nostram 3. in Joan. c. 37. vide etiarn quot Hieron. Epist. 28, ad Lucin. vers. finem. Cyril, c. de consecr. dist. 2. per multa capita hac de re. 4 De consec. dist 2, c. 10. 3 Acts ii. 42. 46. 5 De de Eccles. Hierarch. c. 3, parte 2, quotidiana communione vide Dionys. Hieron. Epist. 28, ad Luein.Greg. lib. 2, dialog, c. 23. Item vide lib. de Eccl dogmat, c. 53, et citatur de consec. dist. 2, c. 13. 6 Fab. decret habes de cons. dist. 2. c. 16. et ib. citatur Concil. Agathensc c. 18.
1

c.

saeculares.

On

the

Sacrament of the Eucharist.

1

171

But although this law, To whom sion from the society of the faithful. sanctioned, as it is, by the authority of God and of his Church, H^, ^/ regards all the faithful, the pastor, however, will teach that it law ex does not extend to persons who have not arrived at the years tends. of discretion, because they are incapable of discerning the Holy
1

common food, and cannot bring with them to To Sacrament, the piety and devotion which it demands. extend the precept to them would appear inconsistent with the institution of this Sacrament by our Lord: "Take," says he, and eat," a words which cannot apply to infants, who are evi In some places, it is dently incapable of taking and eating. true, an ancient practice prevailed of giving the Holy Eucharist TheEueven to infants ; 3 but, for the reasons already assigned, and for char an ^t other reasons most consonant to Christian piety, this practice given to inhas been long discontinued by authority of the same Church. fants With regard to the age at which children should be admitted to communion, this the parents and confessor can best determine to them it belongs to ascertain whether the children have ac quired a competent knowledge of this admirable Sacrament, and desire to taste this bread of angels.
Eucharist from
this
"

From persons labouring under actual insanity the Sacrament should also be withheld. However, according to the decree of /i -i f t~t i the Council of Carthage, it may be administered to them at the close of life, provided they had evinced, previously to their insanity, a sincerely pious desire of being admitted to its participation, and if no danger arising from the state of the stomach or other inconvenience or indignity, is to be apprehended. 4 As to the rite to be observed in the administration of this Sacrament, the pastor will teach that the law of the Church interdiets its administration under both kinds to any but to the officiating priest, unless by special permission of the Church. Christ, it is true, as has been explained by the Council of 5 Trent, instituted and administered to his Apostles, at his last but it does not supper, this great Sacrament under both kinds follow of necessity, that by doing so he established a law ren dering its administration to the faithful under both species impe rative. Speaking of this sacrament he himself frequently men tions it under one kind only : any man eat of says he, 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." 8 The Church, no doubt, was influ enced by numerous and cogent reasons, not only to approve but confirm by solemn decree, the general practice of communica In the first place, the greatest caution ting under one species.
i
i

When to
; when not
.

be g |ven

to

be given
r

to insane

To

be re
11

^g^u^u
kinds by tne offitia
o nflfand

why.

"

"

If,"

"

2
s

Citat. lib. 5. deer. Matt. xxvi. 26.

Sess>.

tit.

de
3

peen. et remiss, c.

omnes utriusque
4

sexus.
4. 76.

John vi. 52. 59. Unius tantum speciei usum suflicere ad perfectam communionem colliges ex Tertull. lib. 2. ad uxorem. Cypr. de Lapsis. Orig. horn. 13. in Exod. Basil, epist. ad Caesar, patr. Aug. ep. 86. Hier. in Apol. ad Pammach. Chrysost.
torn. 41. operis imperf. in Matth.

Cypr. de Lapsis post med. 21. decem. sub utraque specie can. 1. 2. 3.

Cone. Cath.

172

The Catechism of the Council of

Trent.

II

was necessary to avoid accident or indignity, which must be come almost inevitable, if the chalice were administered in a crowded assemblage. In the next place, the Holy Eucharist
should be at all times in readiness for the sick, and if the spe cies of wine remained long unconsumed, it were to be appre hended that it may become vapid. Besides, there are many who cannot bear the taste or smell of wine lest, therefore, what is intended for the nutriment of the soul should prove nox ious to the health of the body, the Church, in her wisdom, has sanctioned its administration under the species of bread alone. may also observe that in many places wine is extremely scarce, nor can it be brought from distant countries without in
;

III.

IV.

We

V.

curring very heavy expense, and encountering very tedious and difficult journeys. Finally, a circumstance which principally influenced the Church in establishing this practice, means were to be devised to crush the heresy which 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.

This object was attained by communion under the spe

it

cies of bread alone, which places, as our eyes, the truth of the Catholic faith.

were, sensibly before

Those who have

writ

ten expressly on this subject, will, if it appear necessary, fur nish the pastor with additional reasons for the practice of the Catholic Church in the administration of the Holy Eucharist.
Priests

me, the ministers of the Eu

til

charist.

omit nothing doctrinal on so important a subject, we now speak of the minister of the sacrament, a point, how The pastor then ever, on which scarcely any one is ignorant. will teach, that to priests alone has been given power to con That the unvary secrate and administer the Holy Eucharist. ing practice of the Church has also been, that the faithful re ceive the Sacrament from the hand of the priest, and that the priest communicate himself, has been explained by the Council of Trent;" 1 and the same holy Council has shown that this practice is always to be scrupulously adhered to, stamped, as it is, with the authoritative impress of Apostolic tradition, and sanctioned by the illustrious example of our Lord himself, who, with his own hands, consecrated and gave to his disciples, his

To

come

to

most sacred body. 9

The
to

prohibited

touch the sacred

To consult as much as possible, for the dignity of this so august a Sacrament, not only is its administration confined exclusively to the priestly order, but the Church has also, by an exvessels, press law, prohibited any but those who are consecrated to re ligion, unless in case of necessity, to touch the sacred vessels, tho linen, or other immediate necessaries for consecration. Priests and people may hence learn what piety and holiness Efficacy of they should possess who consecrate, administer, or receive the of Holies. The Eucharist, however, as was observed r\ai noTaf^" Holy fec ed by with regard to the other Sanraments, whether administered by
laity

Sess. 13, c. 10.

Matt. xxvi. 26.

Matt. xiv. 23

On

the

Sacrament of the Eucharist.

is

75

holy or unholy hands,

equally valid.

It is

of faith that the

the merit
1

on *he merit of the f th^" efficacy of the Sacraments does not depend minister, but on the virtue and power of our Lord Jesus Christ, nister. With regard to the Eucharist as a Sacrament, these are the TheEuIts nature as a principal points which demanded explanation. sacrifice we now come to explain, that pastors may know what
are the principal instructions to be
this

communicated

to the faithful

regarding mystery, on Sundays and holidays, in compli Not only is ance with the decree of the Council of Trent. 1 this Sacrament a treasure of heavenly riches, which if we turn to good account will purchase for us the favour and friendship of heaven but it also possesses the peculiar and extraordinary value, that in it we are enabled to make some suitable return to God for the inestimable benefits bestowed on us by his bounty. If duly and legitimately offered, this victim is most grateful and most acceptable to God. If the sacrifices of the old law, of which it is written: "Sacrifices and oblations thou wouldst 3 not and also, If thou hadst desired sacrifice, I would, in with burnt-offering thou wilt not be de deed, have given it
;
"

:"

were so acceptable in his sight that, as the Scripture he smelt a sweet savour," 4 that is to say, testifies, from them were grateful and acceptable to him what have we not they to hope from the efficacy of a sacrifice in which is immolated and offered no less a victim than he, of whom a voice from heaven twice proclaimed: "This is my beloved Son, in whom I am well pleased." 5 This mystery, therefore, the pastor will
lighted,"
"

carefully explain to the people, that when assembled at its cele bration, they may learn to make it the subject of attentive and devout meditation.

He
tuted

by our Lord

will teach, in the first place, that the Eucharist was insti- Instituted for two great purposes, to be the celestial

food of the soul, preserving and supporting spiritual life, and to give to the Church a perpetual sacrifice, by which sin may be expiated, and our heavenly Father, whom our crimes have often grievously offended, may be turned from wrath to mercy, from the severity of just vengeance to the exercise of benignant

Of this the paschal lamb, which was offered and eaten by the Israelites as a sacrament and sacrifice, was a lively 8 Nor could our divine Lord, when about to offer him- Reflection figure. self to his eternal Father on the altar of the cross, have given a more illustrious proof of his unbounded love for us, than by bequeathing to us a visible sacrifice, by which the bloody sa crifice, which, a little after, was to be offered once on the cross, was to be renewed, and its memory celebrated daily throughout the universal Church even to the consummation of time, to the great advantage of her children. The difference between the Eucharist as a sacrament and The difleas a sacrament it is per.sacrifice is very great, and is two-fold [^
clemency.
:

Seas. 22. princip.

c.

2 Pa.

xim.

7.

Pa.

1.

18.

<

Gen

viii.

21

Mattiii. 17.

6Deut.

16.

15*

174
Eucharist
menumd"

T7ie Catechism of the Council of Trent.

fected
its

by consecration,

as a sacrifice all

its

sacrifice,

two-fold,

deposited in a tabernacle, or borne to the sick, it is, therefore, a sacrament, not a sacrifice. As a sacrament, it is also to the worthy receiver a source of merit, and brings with it all those advantages which we have already men tioned ; as a sacrifice it is not only a source of merit, but also of satisfaction. As, in his passion, our Lord merited and satis fied for us, so in the oblation of this sacrifice, which is a bond of Christian unity, Christians merit the fruit of his passion,
blation.

When

efficacy consists in

and

satisfy for sin.

to the institution of this sacrifice, the

This

sacri-

With regard

Council of

and by

whom

in-

stituted,

^ reni has obviated all doubt on the subject, by declaring that it was instituted by our Lord at his last supper, whilst it de nounces anathema against all who assert that in it is not offered to God a true and proper sacrifice or that to offer means no
;

Sacrifice

thing more than that Christ gives himself to be our spiritual 1

food.

That

alone?

also states in the clearest terms. 3

Mass

is, it
;

the Saints

God alone, the holy Council The solemn sacrifice of the is true, sometimes offered to honour the memory of but it is never offered to them, but to Him alone
sacrifice
is

due

to

has crowned them with unfading glory. Never does the I offer sacrifice to thee, Peter, or to officiating minister say but whilst he offers sacrifice to God alone, he ren thee, Paul ders him thanks for the signal victories won the and
"

who

;"

by

nuirtyib,

that they whose implores their patronage, memory we cele brate on earth, may vouchsafe to intercede for us in heaven." 3 The doctrine of the Catholic Church with regard to this sacri fice, she received from our Lord, when at his last supper, com This mitting to his Apostles the sacred mysteries, he said He then, as the holy Sy do, for a commemoration of me." 4 nod has defined, ordained them priests, and commanded them and their successors in the ministry, to immolate and offer in sacrifice his precious body and blood. 5 Of this the words of the Apostle to the Corinthians also afford sufficient evidence :
" "

Figures

a
hecieTof
?his s acrifi"e.

cannot," says he, "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," we understand the altar upon which sacrifice was offered to them; so by "the table of the Lord," to bring the words of the Apostle to an apposite conclusion, should be un derstood the altar on which sacrifice was offered to the Lord. Should we look for figures and prophecies of this sacrifice *n ^ lc* ^ estament vvc mitl in the first place, that its institution was clearly foretold by From Malachy in these words the rising of the sun, even to the going down thereof, my name

"You

"

>

"

1 Vid..Trid. de Sacrif Missse c. 1. 3. Dionys. lib. 17, de Eccles. c. 3. T^nat. epist ad Smyrn. Tort lib. de Orat Iren. lib. 4. c. 32. Aug. lib. 10. de Civit. e. 10. et lib. 17. c. 20. et b. 18. c. 35. et lib. 10. c. 13. et lib. 22. c. 8. et alibi pnssim. Vide
;

D;-"

i;

etiam. Sess. 22. e sacrifin. Missas, 2 Trid. Synod, sess. 21. c. 3. 4 Luke xxii. 19. 1 Cor. xi. 24.
:

c. 1.

et can. 1 anil 2.
3

Aucr. contra Faust, lib. 20.

sess. 22. c. 1.
t,

c.

21.
x.

Cone. Trid.

Cor.

21.

On
is

the

Sacrament of the Eucharist.

is

175
sacri

great
is

among

fice,

and there

is

the Gentiles, and in every place there offered to my name a clean oblation

for

1 great among the Gentiles, saith the Lord of hosts." This saving victim was also foretold, as well before as after the promulgation of the Mosaic law, by a variety of sacrifices ; for this alone, as the perfection and completion of all, comprises all the advantages which were typified by the other sacrifices. In

name

my

none of the sacrifices of the old law, however, do we discover a more lively image of the Eucharistic sacrifice than in that of Melchisedech. 3 Our Lord himself, at his last Supper, offered to his Eternal father his precious body and blood under the appearances of bread and wine, at the same time declaring a priest for ever according to the order of Melchise himself,
"

dech."

We, therefore, confess that the sacrifice of the Mass is one The sacne of he and the same sacrifice with that of the cross the victim is one ^ j^ and the same, Christ Jesus, who offered himself, once only, a sa me with bloody sacrifice on the altar of the cross. The bloody and un- that of the cross bloody victim is still one and the same, and the oblation of the cross is daily renewed in the eucharistic sacrifice, in obedience to the command of our Lord This do, for a commemoration of me." 4 The priest is also the same, Christ our Lord: the
:
"

ministers who offer this sacrifice, consecrate the holy mysteries not in their own but in the person of Christ. This the words of consecration declare the priest does not say : This is the body of Christ," but, This is my body and thus invested with the character of Christ, he changes the substance of the bread and wine into the substance of his real body and blood. 3 That the holy sacrifice of the Mass, therefore, is not only a sacrifice of praise The Mass, and thanksgiving, or a commemoration of the sacrifice of the a sacrifice cross ; but also a sacrifice of propitiation, by which God is ap- thankspeased and rendered propitious, the pastor will teach as a dogma g vir)g an(1 1 1 1 defined by the unerring authority of a general Council ofthe
"

"

;"

"

"

"

Church. 6 If, therefore, with pure hearts and a lively faith, and with a sincere sorrow for past transgressions, we immolate and offer in sacrifice this most holy victim, we shall, no doubt, re ceive from the Lord mercy and grace in seasonable aid." 7 So acceptable to God is the sweet odour of this sacrifice, that through its oblation he pardons our sins, bestowing on us the gifts of grace and of repentance. This is the solemn prayer of the Church
"

fton

commemoration of this victim is celebrated, so often is the work of our salvation promoted, and the plenteous fruits cf that bloody victim flow in upon us abundantly, through
this

as often as the

unbloody

sacrifice.

pastor will also teach, that such is the effic-cy of this Available acrifice, that its benefits extend not only to the celebrant and to the livMalach.
i.

The

11.
1

Gen.
24.

xiv. 18.

Heb.

vii. 17.

J s.

cue. 4.

Luke
5

xxii. 19.

Cor.

xi.

Chrys. horn. cram. c. 4.

7

2. in 2.

ad Timoth. et horn, de prod. Judse. Ambr. lib. 4. de Sa6 Trident, sess. 22. de sacrif Missee, c. 2. et can. 3.

llebr. iv. 16.

176
ing and the

TJie Catechism of the Council of Trent.

dead

communicant, but also to all the faithful whether living or numbered amongst those who have died in the Lord, but whose sins have not yet been fully expiated. According to apostolic tra
dition the
for

most authentic, it is not less available when offered them than when offered in atonement for the sins, in alle

Common to *e
1 ! J!

viation of the punishments, the satisfactions, the calamities, or 1 It is hence easy for the relief of the necessities, of the living. to perceive, that the mass, whenever and wherever offered, be

cause conducive to the common interest* and salvation of all, is to be considered common to all the faithful. Its rites and This great sacrifice is celebrated with many solemn rites and ceremoceremonies of these rites and ceremonies let none be deemed all oh the contrary tend to display the useless or superfluous majesty of this august sacrifice, and to excite the faithful, by the celebration of these saving mysteries, to the contemplation of the divine things which lie concealed in the eucharistic sacrifice. On these rites and ceremonies we shall not enter at large they require a more lengthened exposition than is compatible with the nature of the present work ; and the pastor has it in his
: : :

power to consult on the subject, a variety of treatises composed by men eminent alike for piety and learning. What has been
said will, with the divine assistance, be found sufficient to ex both plain the principal things which regard the Holy Eucharist as a sacrament and sacrifice.

ON THE SACRAMENT OF PENANCE.

the frailty and weakness of human nature are universally felt, no one can be ignorant of the paramount nef of Penance. If, therefore, in the ex cessity of the Sacrament Penance of the different matters of instruction, we are to mea position sure the assiduity of the pastor by the weight and importance of the subject, we must come to the conclusion that, in ex this Sacrament, he can never be sufficiently assiduous.

Necessity

As

ofthesa-

known and

pounding
Its

exposition demands an accuracy superior to that of baptism. Baptism is administered but once, and cannot be repeated; and becomes necessary, as often penance may be administered as we may have sinned after baptism, according to the defini For those who fall into sin tion of the Fathers of Trent. the sacrament of penance is as ne after say they,
" "

baptism,"

cessary to salvation, 3 been already baptized."

as

is

baptism for those

this subject the
"

who have
8

On

words of
plank,"

a second rome, which say, that penance is commended by all versally known, and highly
Trid. Synod, sess. 22. cap. 206,
2 Sess. 6.

not Je are uni

St.

who have
3 cap.

written

de

Just. rap. 14. et Sess. 14.

de

poenit. cap. 3. in
8.

Hieron. ad haec verba, Ruit Hierusalem, et epistola

On
on

the

Sacrament of Penance.

177

this Sacrament. 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, may abandon all hope of salvation. These instructions, however, are intended not only for the benefit of the pastor, but also for that of the

whose attention they may awaken, lest they be found culpably negligent in a matter of all others the most 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, flying sin of every sort. 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 have immediate recourse to the sacrament of penance, that by its salutary and medicinal efficacy their wounds may be healed. 1 But to enter more immediately on the subject, and to avoid Different all error to which the ambiguity of the word may give rise, its different meanings are first to be explained. By penance some penance, understand satisfaction whilst 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. The pastor, therefore, will teach that the word (poaniIn the first place, it is used tentia) has a variety of meanings. to express a change of mind ; as when, without taking into ac count the nature of the object, whether good or bad, what was before pleasing, is now become displeasing to us. In this sense the Apostle makes use of the word, when he applies it to those, whose sorrow is according to the world, not according to God and therefore, worketh not salvation, but death." 2 In li the second place, it is used to express that sorrow which the sinner conceives for sin, not however for sake of God, but
faithful at large,
; 1
"

for his

own

sake.

third

meaning

is

when we experience

in.

sorrow of heart, or give ,exterior indication of such sor row, not only on account of the sins which we have committed,
interior

but also for sake of God alone whom To all they offend. these sorts of sorrow the word (poenitentia) properly applies.
3 the Sacred Scriptures say that God repented, the ex- In what when we repent of any thing, ? ens ? G pression evidently figurative we are anxious to it ; and thus, when God is said to

When

is

change

repent

Ezech. xxxiv.

16.

De

epistolas plures et unum lib. de Lapsis, Pacianus lib- unum et duas epistolas ad Symproniam, ac de poenit. et confession, seu paran. ad pocnit. Ambros. libros duos poenit. Chrysost. Homilias 10. et sermon, de poenit. Ephrem. lib. et ser mon, de poenit. Fulgentius lib. 2. de remission, peccatorum ad Euthymiurn, et sess. 14. de poenit. cap. 3. Greg. Nyssenus orationem de poenit. Basil, homil. imam quse est postrema variarum, Augustin. denique lib. unum de vera et falsa poeni His adde Marcum Eremitam tentia, et librum insignem de poenitentise medicina. cujus extat de poenitent. liber unus, sed caute legendus de eo vide Bellarmin. de Script Eccles. Qui non habet Patres supra citatos, videat in Decreta Gratiani de

unum. Cypr.

Poenitentia e patribus antiquis scripserunt Tertul. librura

distinctiones. poenitent. 2 2 Cor, vii. 10.

7.

Gen.

vi.6.

Kings xv.

11.

Ps. cv. 45.

Jer. xxvi. 3.

)78

The Catechism of the Council of Trent.

"

change any thing, the Scriptures, accommodating their language Thus we read that it re to our ideas, say that he repents. 1 pented him that he had made man," and also that it repented him to have made Saul king. 3 But an important distinction is to be made between these difMeaningof ferent significations of the word: to repent, in its first meaning, penance
argues imperfection
in its second, the agitation of a disturbed
is a virtue and a sacrament, the here used. Peiv^ceas shall first treat of penance as a virtue, not only because * ieit is the bounden duty of the pastor to form the faithful, with whose instruction he is charged, to the practice of every virtue ; but also, because the acts which proceed from penance as a vir tue, constitute the matter, as it were, of penance as a sacrament; and if ignorant of it in this latter sense, impossible not to be ignorant also of its efficacy as a sacrament. The faithful, there fore, are first to be admonished and exhorted to labour strenu ously to attain this interior penance of the heart, which we call a virtue, and without which exterior penance can avail them

mind

in the

third,
it is

penance

sense in which

We

"

This virtue consists in turning to God sincerely very little. and from the heart, and in hating and detesting our past trans gressions, with a firm resolution of amendment of life, hoping
3

Supposes

Proved

to

ne a virtue,

pardon through the mercy of God. It is accompanied with a sincere sorrow, which is an agitation and affection of the mind, and is called by many a passion, and if accompanied with detestation, is, as it were, the companion of sin. It must, how ever, 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. 4 That this inward affection of the soul is, as we have already said, a virtue, the various precepts which enforce
to obtain

H-

necessity prove for precepts regp.rd those actions only, the performance of which implies virtue. Besides, to experience a sense of sorrow at the time, in the manner, and to the extent which are consonant to reason and religion, is no doubt an ex and this sorrow is regulated by the virtue of ercise of virtue Some conceive a sorrow which bears no proportion penance. There are some," says So to the enormity of their crimes who are glad when they have done evil 5 whilst lomon, others, on the contrary, consign themselves to such morbid melancholy and to such a deluge of grief, as utterly to abandon Such perhaps was the condition of Cain all hope of salvation. when he exclaimed My iniquity is greater than that I may 6 such certainly was the condition of Judas, deserve pardon who, repenting," hanged himself in despair, and thus sacri ficed soul and body. 7 Penance, therefore, considered as a
its
;
:
"

"

;"

"

:"

"

2 1 Gen. vL 6. Kings xv. 11. Vide Amb. in sermone de pcen. et citatur. de poenit. dist. 3. cap. poenitentm. lib. de vera et felsa poen. c. 8. et habetur de pcen. 3. c. 4. Greg. horn. 34. in Aug. Kvang. et lib. 9. Kegist. Epist. 39. 4 Trid. Sess. 14. de poen. c. 3, can. 4. 7 Matt. Txvii. 3. 6 Gen. iv. 13. Prov. ii. H.
i

15

On

the

Sacrament of Penance.
bounds of moderation

17U

virtue, assists us in restraining within the

our sense of sorrow.

That penance is a virtue may also be inferred from the ends which the penitent proposes to himself. The first is to destroy sin and efface from the soul its every spot and stain the se cond, to make satisfaction to God for the sins which he has Be committed, and this is an act of justice towards God. tween God and man, it is true, no relation of strict justice can exist, so great is the distance between the Creator and the creature yet between both there is evidently a sort of justice, such as exists between a father and his children, be tween a master and his servants. The third end is, to rein state himself in the favour and friendship of God whom he has offended, and whose hatred he has earned by the turpitude of sin. That penance is a virtue, these three ends which the
;
;

IH.

penitent proposes to himself, sufficiently prove. must also point out the steps, by which we may ascend The deto this divine virtue. The mercy of God first prevents us and grf?8 by h converts our hearts to him ; this was the object of the pro- altaTn this Convert us, O Lord and we shall be con- virtue. phet s prayer : 1 verted." Illumined by this celestial light the soul next tends to God He that cometh to God," says the Apostle, II. by faith : must believe that he is, and is a rewarder to them that seek

We

"

"

uid divine, to which the Sacred Scriptures promise the inherionce of heaven Do penance," says the Redeemer, for the Kingdom of heaven is at hand says the prophet Ezethe wicked do kiel, penance for all his sins which he hath
"

A salutary fear of God s judgments follows, and the soul, IH fontemplating the punishments that await sin, is recalled from die paths of vice: "As a woman with child," says Isaias, when she draweth near the time of her delivery, is in pain md crieth out in her pangs ; so are we become in thy presence, Lord 3 are also animated with a IV hope of obtaining mercy from God, and cheered by this hope we resolve on a V. ehange of life. Lastly, our hearts are inflamed by charity ; and ence we conceive that filial fear which a dutiful and ingenuous -hild experiences towards a parent. Thus, dreading only to dtfend the majesty of God in any thing, we entirely abandon the ways of sin. These are, as it were, the steps by which we tscend to this most exalted virtue, a virtue altogether heavenly Heaven
iiim."

!"

We

"

the rewanl f penance

"

:"*

If,"

"

committed, and keep all my commandments, and do judgment 5 and justice, living he shall live, and shall not die I desire not, saith the Lord, the death of the wicked, but that the wicked 6 turn from his way and live words which are un
"

:"

;"

derstood of eternal
is

evidently

life.

With regard to external penance, the pastor will teach that it that which constitutes the sacrament of it consists penance of certain sensible things significant of that which passes inte:
1

Penance as
a sacra -

crament

Jerem.

xxxi. 18.

2 s

Heb.
Ezek.

xi. 6.

3 r sa .

<

Matt

iv. 17.

xviii. 21.

xxv j ]7 zek. xx xiii. 11.

180
\Vhy
insti-

The Catechism of

the Council of Trent.

riorly in the soul ; and the faithful are to be informed, in the first place, why the Redeemer was pleased to give it a place

His object was, no doubt, to remove, pardon of sin pro wicked do penance for all his sins, which he hath committed, and keep all my com mandments, and do judgment and justice, living he shall live, and shall not die." 1 Pronouncing upon his own actions, every

among

the Sacraments.

in a great measure, all uncertainty as to the If the mised by our Lord when he said :
"

man

own judgment, penance the mind must be held in anxious suspense. To calm this our solicitude, the Redeemer instituted the sacrament of penance, in which we cherish a well founded hope, that our sins are forgiven us by the absolution of the priest, and the faith which we justly have
has reason to question the accuracy of his
interior

and hence, on the sincerity of

in the efficacy of the

Sacraments, has

much

influence in tran

quillizing the troubled conscience and giving peace to the soul. The voice of the priest, who is legitimately constituted a minis
ter for the

remission of sins,
said to the

is

to

himself,

who

lame man

be heard as that of Christ Son, be of good cheer,

"

jl.

2 thy sins are forgiven thee." as salvation is unattainable but through Christ and Moreover, the merits of his passion, the institution of this sacrament was

in itself

enance proved to
Sa<

accordant to the views of divine wisdom, and pregnant with blessings to the Christian. Penance is the channel through which the blood of Christ flows into the soul, washes away the stains contracted after baptism, and calls forth from us the grateful acknowledgment, that to the Saviour alone we are in debted for the blessing of a reconciliation with God. That penance is a sacrament the pastor will not find it difficu jt to establish baptism is a sacrament because it washes
:

iuent.

away
all

all,

particularly original sin

penance also washes away

sins of thought or deed committed after baptism ; on the same principle, therefore, penance is a sacrament. Again, and
is conclusive, a sacrament is the sign of a sacred and what is done externally, by the priest and penitent, the peni is a sign of what takes place, internally, in the soul tent unequivocally expresses, by words and actions, that he has the priest, too, by words and actions, turned away from sin

the argument
thing,

gives us easily to understand, that the mercy of God is exer cised in the remission of sin : this is, also, clearly evinced by I will give to thee the keys of these words of the Saviour the kingdom of heaven, whatever sins you loose on earth, shall be loosed, also, in heaven." 3 The absolution of the priest,
"

which is expressed in words, seals, therefore, the remission of sins, which it accomplishes in the soul, and thus is penance in
vested with
all

the necessary conditions of a sacrament, and

is

is,

therefore, truly a sacrament.

That penance
1

not only to be

numbered amongst
in noc.
1.

the sacra-

Ezek.

xviii. 21.
c. 1.

Matt. ix.2. Vid. Cone. Trid. sess. xiv. Matt. xvi. ID.

Epist. 91 inter epist

Aug.

On

the

Sacran>.snt

of Penance.
The

181
sacra-

ments, but a.so amongst the sacraments that may be repeated, To Peter, asking if sin may the faithful are next to be taught. I say, not seven be forgiven seven times, our Lord replies 1 Whenever, therefore, the mitimes, but seventy times seven." nistry of the priest is to be exercised towards those who seem to dilfide in the infinite goodness and mercy of God, the zealous pastor will seek to inspire them with confidence, and to reani
"

jj^e
-

,,]^ be repeated

mate their hopes of obtaining the grace of God. This he will find it easy to accomplish by expounding the preceding words of our Lord, by adducing other texts of the same import, which are to be found numerously scattered throughout the Sacred Volume and by adopting those reasons and arguments which are supplied by St. Chrysostome in his book on the fallen," and by St. Ambrose in his treatise on penance. 2 As, then, amongst the sacraments there is none on which the Its matter, faithful should be better informed, they are to be taught, that it differs from the other sacraments in this the matter of the other sacraments is some production of nature or art but the acts of the penitent, contrition, confession, and satisfaction, constitute, as has been defined by the Council of Trent, the matter as it were (quasi materia) of the sacrament of penance. 3 They are called parts of penance., because required in the penitent, by di vine institution for the integrity of the Sacrament and the full and entire remission of sin. When the holy synod says, that the matter as it were," it is not because they are not they are the real matter, but because they are not, like water in baptism and chrism in confirmation, matter that may be applied exter With regard to the opinion of some, who hold that the Sins in nally. sins themselves constitute the matter of this sacrament, if well what sense weighed, it will not be found to differ from what has been al
;
"

"

ready laid
is

down

we say
;

that

wood which

is

consumed by

fire,

and sins which are destroyed by penance, may also be called, with propriety, the matter of penance. The form, also, because well calculated to excite the faithful,
the matter of
fire

ts

brm.

to receive

with fervent devotion the grace of this sacrament, the The words that compose the pastor will not omit to explain. form are I ABSOLVE THEE," as may be inferred not only from these words of the Redeemer Whatsoever you shall 4 bind upon earth, shall be bound also in heaven but also from the same doctrine of Jesus Christ, as recorded by the Apostles. That this is the perfect form of the sacrament of penance, the very nature of the form of a sacrament proves. The form of a sacrament signifies what the sacrament accomplishes: these words absolve thee" signify the accomplishment of absolution from sin through the instrumentality of this sacrament they there fore constitute its form. Sins are, as it were, the chains by
"

"

;"

"I

Matt,

xviii. 22.
1. 5. lib.

Chrys.

de

pcenit. lib. 1. c, 1. nit. dist c. 3.

3

et

adhuc

laps, repar. et habetur de poenit. dist. 3. c. talis. Amb. de vid. et Aug. lib. de vera et falsa poenit. c. 5. citatur de poe instant.
2.

Sess. 24.

de

poenit. c. 3. et

can 4

Matt,

xviii. 18.

16

182

The Catechism of the Council of Trent.

which the soul
"

loosed"

by

true,

when

is fettered, and from the bondage of which it is the sacrament of penance. This form is not less pronounced by the priest over him, who by means

of perfect contrition, has already obtained the pardon of his sins. Perfect contrition, it is true, reconciles the sinner to God, but his justification is not to be ascribed to perfect contrition alone, independently of the desire which it includes of receiving the Why ac sacrament of penance. Many prayers accompany the form, companied not because with they are deemed necessary, but in order to remove
pray
ers.

Reflection.

every obstacle, which the unvvorthiness of the penitent may op pose to the efficacy of the sacrament. Let then the sinner pour out his heart in fervent thanks to God, who has invested the ministers of his Church with such Unlike the ample powers
!

authority given to the priests of the Old Law, to declare the 1 leper cleansed from his leprosy, the power with which the priests of the New Law are invested, is not simply to declare that sins are forgiven, but, as the ministers of God, really to absolve from sin ; a power which God himself, the author and source of grace and justification, exercises their mi

through

nistry.

The

rites

The

rites

used in the administration of

this

sacrament, also

to be ob served in

receiving this sacra

demand the serious attention of the faithful. They will enable them to form a more just estimate of the blessings which it be
stows, recollecting that as servants, they are reconciled to the best of masters, or rather, as children, to the tenderest of fa thers. They will, also, serve to place in a clearer point of view, the duty of those who desire, and desire every one should, to evince their grateful recollection of so inestimable a favour. Humbled in spirit, the sincere penitent casts himself down at the feet of the priest, to testify, by this his humble demeanour,
that

ment.

root of

he acknowledges the necessity of eradicating pride, the all those enormities which he now In the deplores.

minister of God, who sits in the tribunal of penance as his legitimate judge, he venerates the power and person of our Lord Jesus Christ for in the administration of this, as in that of the other sacraments, the priest represents the character and dis charges the functions of Jesus Christ. Acknowledging him
;

pardon of

self deserving of the severest chastisements, his guilt, the penitent next

of his sins.
Its

advan

To the antiquity of all these rites St. Denis bears the most authentic testimony. 2 To the faithful, however, nothing will be found more advan

and imploring the proceeds to the confession

tages.

tageous, nothing better calculated to animate them to frequent the sacrament of penance with alacrity, than the frequent expo sition of the inestimable advantages which it confers. They will then see, that of penance it may be truly said that its root is bitter, but its fruit sweet." The great efficacy of penance
"

is,

therefore, that

it

restores us to the favour of

God, and unites

Levit.

xiii. 9.

et xiv. 2.
lib.

In epist ad Demoph. Vid. et Tertul.

de poenit

c. 9.

On
us to

the

Sacrament of Penance.

183
H-

1 From this reconin the closest bonds of friendship. with God, the devout soul, who approaches the sacra ment with deep sentiments of piety and religion, sometimes ex periences the greatest tranquillity and peace of conscience, a tranquillity and peace accompanied with the sweetest spiritual There is no sin, however grievous, no crime however joy. enormous or however frequently repeated, which penance does not remit says the Almighty, by the mouth of his pro the wicked do penance for all his sins, which he hath phet,

him

ciliation

III.

IV

"

If,"

"

committed, and keep all my commandments, and do judgment and justice, living he shall live and shall not die; I will not re member all his iniquities which he hath done." 3 says St. John, we confess our sins, he is faithful and just to forgive 3 us our sins and a little after he adds If any man sin, we have an advocate with the Father, Jesus Christ, the just and he is the propitiation for our sins and not for ours only, but also for those of the whole world." 4 If, therefore, we read in
"

If,"

"

"

;"

Note,

the pages of inspiration, of some who earnestly implored the mercy of God, but implored it in vain, it is because theydid not

When we also meet repent sincerely and from their hearts. in the Sacred Scriptures and in the writings of the Fathers, pas sages which seem to say, that some sins are irremissible, we are to understand such passages to mean, that it is very difficult to obtain the pardon of them. A disease may be said to be
5

the patient loathes the medicine that would ac ; and, in the same sense, some sins may be said to be irremissible, when the sinner rejects the grace of God, the proper medicine of salvation. To this effect St. Augustine
incurable,

when

complish his cure

When, after having arrived at a knowledge of God, says through the grace of Jesus Christ, any one opposes the fellow ship of the faith, and maliciously resists the grace of Jesus Christ, so great is the enormity of his crime, that, although his guilty conscience obliges him to acknowledge and declare his guilt, he cannot submit to the humiliation of imploring par
"

don."

To return to penance, to it belongs, in so special a manner, Penance the efficacy of remitting actual guilt, that without its iaterven- nec e?sary tion we cannot obtain or even hope for It is written : the pardon.
Unless you do penance, you shall all perish." 7 These words of our Lord are to be understood of grievous and deadly sins,
" " "

pardon of sin.

although, as St. Augustine observes, venial sins also require some penance : without penance, venial sin says he, could be remitted, the daily penance, performed for them by the Church, would be nugatory." 8 But as, on matters which, in any degree, affect moral actions, The three it is not enough to convey instruction in general terms, the pas- integral
If,"

Cone. Trid
3 I

sess. 14. can. 3,

*

&c.
1

John
1.

i.

9.

1. de pcenitent. John ii. 1,2.

Ezek.

xviii. 21, 22.

ix. 13.

$2 Mach.

6 Lib.

term.

1. de sermon. Domini in monte, c. 42. et 44. et retract, lib. c. 8, 7 Luke xiii. 3. de verhis Domini, et epist. 50. ad Bonif. Aug. lib. 50. horn. 50. item epist. 168. et Ench. cap. 71.

19.
5.

Aug.

184
parts

The Catechism of the Council of Trent.

of tor will be careful to

penance.

which may give

the faithful a

expound, severally, all those particulars knowledge of that penance, which

is unto salvation. To this sacrament, then, it is peculiar that, besides .natter and form, which are common to all the sacra ments, it has, also, as we said before, what are called integral parts of penance, and these integral parts are contrition, con

Their na
ture.

and satisfaction. Penance," says St. Chrysostome, induces the sinner cheerfully to undergo every rigour ; his heart is pierced with contrition ; his lips utter the confession of his guilt and his actions breathe humility, and are accepted by God as a satisfaction." 1 These component parts of penance are such as we say are necessary to constitute a whole. The human form, for instance, is composed of many members, of hands, of feet, of eyes, &c. of which, if any are wanting, man is
fession,
"
"

Their con
nexion.

justly deemed imperfect, and if not, perfect. Analogous to this, penance consists of the three parts which we have already enu merated and although, as far as regards the nature of penance, contrition and confession are sufficient for justification, yet, if unaccompanied with satisfaction, something is still wanting to its So connected then are these parts one with the integrity. other, that contrition and a disposition to satisfaction precede confession, and contrition and confession precede satisfaction.
;

Why inte
gral parts.

Why these are integral parts of penance may be thus We sin against God by thought, word, and deed
curring to the

explained

when

re

the keys, we should, therefore, endea vour to appease his wrath, and obtain the pardon of our sins, by the very same means, by which we offended his supreme majesty. In further explanation we may also add, that penance

power of

as it were, a compensation for offences, which proceed from the free will of the person offending, and is appointed by the will of God, to whom the offence has been offered. On the part of the penitent, therefore, a willingness to make this com
is,

required, and in this willingness chiefly consists penitent must also submit himself to the judg ment of the priest, who is the vicegerent of God, to enable him to award a punishment ; and, hence, proportioned to his

pensation

is

contrition.

The

guilt

are clearly understood the nature and necessity of confession

Contrition

defined and ex
plained.

and satisfaction. But as the faithful require instruction on the nature and effi cacy of these parts of penance, we shall begin with contrition, a subject which demands to be explained with more than ordi
nary care
;

for as often as

sions, or offend with contrition.

trition is

denned A sorrow and detestation of past sin, with a purpose of sinning no more." 2 Speaking of the motion of the will to contrition, the Council, a little after, adds: if joined with a confidence in the mercy of God, and an earnest desire
"

we call to mind our past transgres God anew, so often should our hearts be pierced By the Fathers of the Council of Trent, con
:
"

Horn. 11. quae est de pcenit. Vid. cone. Trid. 14. de poenit, cap. cone. Flor. in doctrin. de Sacram.
1

3. et

can. 4. Item,

Ead.

sess. 14.

On

the

Sacrament of Penance.

185

of performing whatever is necessary to the proper reception of the Sacrament, it thus, at length, prepares us for the remission of sin." From this definition, therefore, the faithful will per
ceive that contrition does not simply consist in ceasing to sin, to enter, or having actually entered, on a new life : it supposes, first of all, a hatred of sin, and a desire of atoning

purposing

for past transgressions. This, the cries of the holy Fathers of antiquity, which are poured out in the pages of inspiration, suf I have laboured in ficiently prove :* groaning says Da
"

my

;"

and again, The Lord night I will wash my bed hath heard the voice of my weeping." 9 I will recount to thee all my the prophet Isaias, "in the bitterness of rny years," says 3 soul." These and many other expressions of the same im port, were called forth by an intense hatred and a lively detes tation of past transgressions. But, although contrition is defined sorrow," the faithful Thesorrow are not thence to conclude, that this sorrow consists in sensible w h ch con trition ref ,. MI j feelmg contrition is an act 01 the will, and as St. Augustine q u re s exobserves, sorrow is not penance, but the accompaniment of pe- plained. nance. 4 By the Fathers of Trent understood a sorrow hatred and detestation of sin ; because, in this sense, the Sa cred Scriptures frequently make use of the word: "How long," shall I take counsels in my soul, sorrow in my says David, heart all the day?" 5 and also because from contrition arises sorrow in the inferior part of the soul, which, in the language of the schools, is called the seat of concupiscence. With pro sorrow," because it priety, therefore, is contrition defined a produces sorrow, a sorrow so intense that in other days, peni tents, to express its intensity, changed their garments, a practice
vid,
"

"every

;"

"

"a

"

...
"

"

"

"

to

which our Lord

;

alludes

when he
:

"

says

Wo

to thee,

Coro-

zain

wo

to thee,

Bethsaida

for if in

Tyre and Sidon had been

wrought the miracles that have been wrought in thee, they had done penance, long since, in sackcloth and ashes." 8 To signify Propriety the intensity of this sorrow, the detestation of sin," of which oftheword
"

we

"

contrition," a properly expressed by the word word which, literally understood, means the breaking into small parts by means of some harder substance, and which is here used metaphorically, to signify that our hearts, hardened by Hence no other pride, are subdued and reduced by penance. sorrow, not even that which is felt for the death of parents, or

speak,

is

"

children, or for any other visitation however calamitous, 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. It is, however, often contrition Sometim sometimes it is called designated by other names led by of heart," because the word "heart" is frequently used in
"

Scripture to express the will, for as the heart is the principle, names, which originates the motion of the human system ; so, the will
1

Vid. de pcenit.

3 Isa.

ixxviii. 15.

dist. 1. c. et venit, et ibid. dist. c. tutnm. * Homil. 50. * Ps. xii. 2.

2 Ps.

vL 7 9 Matt xi. 21.

16*

186
is

The Catechism of the Council of Trent.

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 the works written by them on contrition
"

1 they prefer inscribing, treatises on "compunction of heart;" for, as imposthumes are cut with a lancet in order to open a passage to the virulent matter accumulated within so the heart of the sinner is, as it were, pierced with contrition, to enable it to emit the deadly poison of sin which rankles within it.
;

Hence, contrition is called by the Prophet Joel, a rending of the heart: "Be converted to me," says he, "with all your hearts in fasting, in weeping, in mourning, and rend your
hearts."

This

sor-

row should
preme
in

degree.

for past transgressions the sinner should experience the deepest sorrow, a sorrow not to be exceeded, will easily appear from the following considerations. Perfect contrition is an act of charity, emanating from what is called filial fear the mea sure of contrition and charity should, therefore, it is obvious, be the same but the charity which we cherish towards God, 3 is
: :

That

the most perfect love

; and, therefore, the sorrow which contri tion inspires, should also be the most perfect. God is to be loved

II.

III.

also in intenbity.

And

things ; and whatever separates us from God is, there be hated above all things. It is, also, worthy of ob servation, that to charity and contrition the language of Scrip ture assigns the same extent of charity it is said Thou 4 shall love the Lord thy God with thy whole heart of contri5 trition "Be converted with Besides, if it thy whole heart." is true, that of all objects which solicit our love, God is the su preme good, and no less true, that of all objects which deserve our execration sin is the supreme evil the same principle which prompts us to confess that God is to be loved above all things, obliges us also of necessity to acknowledge that sin is That God is to be loved above to be hated above all things. all things, so that we should be prepared to sacrifice our lives rather than offend him, these words of the Redeemer declare He that loveth father or mother more than me, is not worthy 7 of me He that will save his life shall lose As cha it is the observation of St. Bernard, rity, recognises neither measure nor limit, or to use his own words, as the measure of loving God is to love him without measure," 8 so the measure of hating sin should be, to hate sin without measure. Besides, our contrition should be supreme not only in degree, but also

above

all

fore, to

"

:"

"

"

:"

it."

"

in intensity,

and thus perfect, excluding

all

apathy and
"

indiffe

When thou rence, according to these words of Deuteronomy : shalt seek the Lord thy God, thou shall find him : yet so if thou 9 seek him with all thy heart, and all the affliction of thy soul thou shalt seek me and shalt and of the prophet Jeremiah : and I find me, when thou shalt seek me with all thy heart
;"
"

2 Joel
6

Chrysost.
ii.

de compunct
3 ]

cordis. Triden.
iv. 7.
"<

de

summo

bono,
5.

lib. 2. c. 12.
s

12.

John

Matt. x. 37. Lab. de diligendo

4 Deut. vi. Matt. xvi. 25.

Joel

ii.

12

Deo

circa

med.

Mark vii. 35. Deut iv. 29.

On
will be
for as
trition be not perfect,

the

Sacrament of Penance.
Lord."
1

187
imperfect
contrition

found by thee, saith the

it

If,

however, our con-

things which heart more sensibly than things purely spiritual, it will sometimes happen that persons feel more intense sorrow for the death of their children, than for the grievousness of their sins.

may, nevertheless, be true and efficacious ; fall under the senses frequently touch the

ue^fd
efficacious,

Our

contrition

may
is,

companied with
femler in tears,

tears.

also be true and efficacious, although unac- Tears deThat sorrow for his sins bathe the of- sirabl e but
>

however,

much

to

be desired

mended.
rable
"

lives not spirit of Christian charity," says he, within you, if you lament the body from which the soul has de 3 parted, but lament not the soul from which God has departed." To the same effect are the words of the Redeemer above cited :
"

On The

this subject the

words of

St.

and comAugustine are admi

sary-

"

Wo

to thee,

Corozain,

wo

to thee,

Bethsaida, for

if

in

Tyre

and Sidon had been wrought the miracles that have been wrought in thee, they had long since done penance, in sack cloth and ashes." 3 Of this, however, we have abundant illus

known examples of the Ninevites, 4 of David, 5 8 caught in adultery, and of the Prince of the 7 all of whom obtained the pardon of their sins, im Apostles, ploring the mercy of God with abundance of tears. The faithful are most earnestly to be exhorted to study to di- Contrition *~ rect their contrition specially to each mortal sin into which sno ld e I will recount to thee," mortal sins, they may have had the misfortune to fall 8 all my years in the bitterness of my soul as says Isaias, if he had said, I will count over all my sins severally, that In Ezemy heart may be pierced with sorrow for them If the wicked do penance for all his sins, kiel, also, we read he shall live." 9 In this spirit, St. Augustine says Let the sinner consider the quality of his sins, as affected by time, 10 In the work of conversion, however, Note, place, variety, person." the sinner should not despair of the infinite goodness and mercy of God he is most desirous of our salvation and, therefore, refuses not to pardon, but embraces, with a father s fondness, the prodigal child, the moment he returns to a sense of his duty, and is converted to the Lord, detesting his sins, which he will afterwards, if possible, recall, severally, to his recollection, and abhor from his inmost soul. 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 11 day soever he shall turn from his wickedness." To convey a knowledge of the most important qualities of The quaii true contrition, what has been said will be found sufficiently ties f. tru * contntion. *.%. I/.-ITI _i comprehensive. In these the faithful are to be accurately in structed, that each may know the means of attaining, and may have a fixed standard by which to determine how far he may be
tration in the well

of the

woman

"

"

"

:"

"

all."

"

"

"

Jer. xxix. 13.

2 Ser. 41.

de

sanctis.

tyiatt. xi.

21. 48. 51.

4 7
10

Jonas

iii.

6.

6 Ps.
8 Isa.

6 and 50.
xxxviii. 15.

Luke

vii. 37.

Luke

xxii. 62.

9
"

Lib. de vera et falsa relig. cap. 14.

Ezek. xviii. 21. Ezek. xxxiii. 12.

188
I-

TTie Catechism of the Council of Trent.

removed from the perfection of

in the first place, detest
"

this virtue.

We
:

must, then,

and deplore all our sins if our sorrow and detestation extend only to some, our repentance cannot be sincere or salutary Whosoever shall keep the whole law," but offend in one point, is become guilty of says St. James, 1 In the next place, our contrition must be accompanied with a desire of confessing and satisfying for our sins dispo:
"

all."

111-

proper place. Thirdly, fixed and firm purpose of amendment of life, according to these words of 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, I will not remember all living he shall live, and shall not die his iniquities which he hath done and a little after Be converted, and do penance for all your iniquities, and iniquity shall not be your ruin. Cast away from you all your trans gressions, by which you have transgressed, and make your"

which we shall the penitent must form a

sitions of

treat in their

"

;"

Illustra-

selves a

new

heart."

To

the

woman

caught in adultery the

"

same lesson of instruction Go 3 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, That a sorrow for sin, and a firm purpose of sin no more." 4

Redeemer himself imparts

the

"

avoiding sin for the future, are indispensable to contrition, is the dictate of unassisted reason. He who would be reconciled to a friend, must regret to have injured or offended him ; and the tone and tenor of his conduct must be such that the charge of violating the duties of friendship cannot, in future, justly attach
to his character. to yield

These
;

subject, be it natu ral, divine, or human, he is bound to obey. If, therefore, by force or fraud, the penitent has injured his neighbour in his pro perty, he is bound to restitution : if, by word or deed he has
is

obedience

are principles to the law to which man

which man

is

bound

IV.

injured his honour or reputation, he is under an obligation of repairing the injury, according to the well known maxim of St. the sin is not forgiven unless what has been taken Augustine : 5 In the fourth and last place, and the con away is restored."
"

dition is no less important, true contrition must be accompa nied with forgiveness of the injuries which we may have sus This our Lord emphatically declares and tained from others.
If you will forgive energetically inculcates, when he says : men their offences, your heavenly Father will forgive you also your offences ; but if you will not forgive men, neither will
"

8 These are the con your Father forgive you your offences." There are other accom ditions which true contrition requires.

Efficacy

and iraport-

paniments which, although not essential, contribute to render contrition more perfect in its kind, and which will reward, without fatiguing the industry of the pastor. It will conduce in an eminent degree, to the spiritual interests
1

James ii. 10. John v. 14

2
5

Ezek.

xviii. 21, 22.

3 6

John

viii.

11

Epist. v. 4.

Matt

vi. 14.

On
of the

the

Sacrament of Penance.

189

faithful, if the pastor press frequently upon their attention, ance of the efficacy and importance of contrition. To make known the contriuou truths of salvation should not be deemed a full discharge of the

duty of the pastor

his zeal should be exerted to persuade

them

to the adoption of these truths as their rule of conduct through Other pious life, as the governing principle of all their actions.

exercises, such as alms, fasting, prayer, and the like, in them selves holy and commendable, are sometimes, through human

by Almighty God but contrition can never be rejected by him, never prove unacceptable to him A con trite and humbled heart, O God exclaims the prophet, "thou wilt not despise." 1 Nay more, the same prophet declares that, as soon as we have conceived this contrition in our hearts, our sins are forgiven I said, I will confess my injustice to the 3 Lord, and thou hast forgiven the wickedness of my sin." Of this 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 3 to give us to understand, that such is the efficacy of true contrition, of which we have spoken above, that through it we obtain from God the immediate pardon of our
infirmity, rejected
;
"

!"

"

sins.

To
lutary

excite the faithful to contrition, it will be found very sa- Spiritual exe rcises if the pastor point out the spiritual exercises conducive

to contrition. This is to be accomplished by admonishing them, frequently to examine their consciences, in order to ascertain if they have been faithful in the observance of those things which

^ contr
tion.

i.

God and his Church require and should any one be conscious of crime, he should immediately accuse himself, humbly solicit pardon from God, and implore time to confess, and satisfy for
;

II.

III.

Above all, let him supplicate the aid of divine grace, by which he may be fortified against a relapse into those crimes, the commission of which he now penitently deplores. The faithhis sins.
ful are also to

IV

be excited to a hatred of sin, arising from the consideration of its baseness and turpitude, and of the evils and calamities of which it is the poisoned source, estranging us, as it does, from the friendship of God, to whom we are already indebted for so many invaluable blessings, and from whom we might have expected to receive gifts of still higher value, and consigning us to eternal death, to be the unhappy victims of the most excruciating torments. Having said thus much on contrition, we now come to confession, which is another part of penance. The care and exactness which its exposition demands, must be at once obvious, if we only reflect, that whatever of piety, of holiness, of religion, has been preserved to our times in the Church of God, is, in the general opinion of the truly pious, to be ascribed in a great measure, under divine Providence, to the influence of Confes sion. It cannot, therefore, be matter of surprise, that the enemy of the human race, in his efforts to level to its foundation the
Ps.
1.

Confession,
1t
1

port
I.

"

a^c

19.

2 Pa. xxxi. 5.

Luke

xvii. 14.

190

The Catechism of the Council of Trent.

fabric of Catholicity, should, through the agency of the minis ters of his wicked designs, have assailed, with all his might, this bulwark of Christian virtue. The pastor, therefore, will teach, in the first place, that the institution of confession is most

II.

useful and even necessary. Contrition, it is true, blots out sin ; but who is ignorant, that to effect this, it must be so intense, so ardent, so vehement, as
the magnitude of the crimes which it a degree of contrition which few reach, and hence, through perfect contrition alone, very few indeed could hope to obtain the pardon of their sins. It, therefore, became necessary, that the Almighty, in his mercy, should afford a less
to bear a proportion to
?

effaces

This

is

precarious and less difficult means of reconciliation, and of sal vation ; and this he has done, in his admirable wisdom, by Ac giving to his Church the keys of the kingdom of heaven. cording to the doctrine of the Catholic Church, a doctrine firmly to be believed and professed by all her children, if the sinner have recourse to the tribunal of penance with 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 the pardon of sin ; his sins are for given by the minister of religion, through the power of the keys.
Justly, then, do the of the Church, the

Holy Fathers proclaim,

that

by

the keys

which
on
all,

l gate of heaven is thrown open ; a truth the decree of the Council of Florence, declaring that the

effect of

penance

is

absolution from sin, renders

3

it

imperative

III.

unhesitatingly to believe. To appreciate the advantages of confession, we should not lose sight of an argument which has the sanction of experience. To those who have led immoral lives, nothing is found so use ful towards a reformation of morals, as sometimes to disclose their secret thoughts, their words, their actions, to a prudent

and faithful friend, who can guide them by his advice, and assist them by his co-operation. On the same principle must it prove most salutary to those, whose minds are agitated by the conscious ness of guilt, to make known the diseases and wounds of their
souls to the priest, as the vicegerent of Jesus Christ, bound to In the tribu eternal secrecy by every law human and divine. nal of penance they will find immediate remedies, the healing
qualities of which will not only remove the present malady, but also prove of such lasting efficacy as to be, in future, an anti dote against the easy approach of the same moral disease.

IV

is too impor confession contributes powerfully to the Abolish sacramental confession, preservation of social order. and, that moment, you deluge society with all sorts of secret

Another advantage, derivable from confession,

:

tant to be omitted

crimes too, and others of still greater enormity, which crimes men, once that they have been depraved by vicious habits, will
1

Ambr.

2 de adul. conjug.
2

serin. 1, de quadrag. citatur de poenit, dist. 59. Chrysost de sacerdot. lib. 3. Flor. Cone, in decreto Eugenii. IV. de poenit. dist.

1. c.

ecce nunc. August,

sacerdos.

lib.

6. c.

On

the

Sacrament of Penance.

191

not dread to commit in open day. The salutary shame that attends confession, restrains licentiousness, bridles desire, and coerces the evil propensities of corrupt nature.
the advantages of confession, the pastor Nature and effi cacyof nature and efficacy. Confession, then, is defined A sacramental accusation of one s self, made to obtain an ac pardon by virtue of the keys." It is properly called cusation," 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

Having explained
its
"

will next unfold

"

"

evil

;"*

nor are they

to
:

currences, to

amuse

be related as idle stories or passing oc they are to be confessed as matters of

self-accusation, with a desire, as it were, to avenge them on ourselves. But we confess our sins with a view to obtain the

pardon of them and, in this respect, the tribunal of penance differs from other tribunals, which take cognizance of capital offences, and before which a confession of guilt is sometimes made, not to secure acquittal but to justify the sentence of the
;

law.

The

definition of confession
in

by

the

3 Holy Fathers,
"

al

though different
sion,"

words,

is
"

says St. Augustine, ease, with the hope of obtaining a cure

"

Confes substantially the same : is the disclosure of a secret dis

3
;"

and

St.

Gregory

4 a detestation of sins both of which accord with, and are contained in the preceding definition. The pastor will next teach, with all the decision due to a instituted revealed truth, a truth of paramount importance, that this Sa- by Christ, crament owes its institution to the singular goodness and mercy of our Lord Jesus Christ, who ordered all things well, and

confession

is

:"

5 After his resurrection, he solely with a view to our salvation. breathed on the assembled Apostles, saying Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven ;
"

and whose sins you

shall retain, they are

retained."

By

in

vesting the sacerdotal character with power to retain as well as to remit sins, he thus, it is manifest, constitutes them judges in the causes on which this discretionary power is to be exercised.

This he seems

to have signified when, having raised Lazarus from the dead, he commanded his Apostles to loose him from the bands in which he was bound. 7 This is the interpretation of St. Augustine the priests, can now they," says he, do more they can exercise greater clemency towards those who confess, and whose sins they forgive. The Lord by the hands of his Apostles delivered Lazarus, whom he had already raised from the dead, to be loosed by the hands of his disci ples thus giving us to understand that to priests was given the
"
"

8 To this, also, refers the command given power of loosing." our Lord to the lepers cured on the way, to show themselves by

II.

Prov.

ii.

14.

2
>

ser. 4, de verbis Domini. 5 Vid. Trid. sess. 14. de poenit. e. 5. et can. 0.

3

Aug.
John

Chrysost. 20, in Genes. Greg. horn. 40. in Evangel.

lib.

Aug.

50. horn, homil. 64, et

citatur
s

de

poenit. dist. 1. c. agite. Orig. horn. 1. in Psal. 37. Chrysost. 7 John si. 44. xx. 22, 23.

de sacerd.

lib.

De vera et

lalsa pcenit. c. 1C. et serm. 8,

de verbis Domini.

J92

The Catechism of
to the priests,

the Council of Trent.

to their

and subject themselves

judgment

In

vested, then, as they are, by our Lord with power to remit and retain sins, priests are, evidently, appointed judges of the mat ter Oil which they are to pronounce ; and as, according to the

wise admonition of the Council of Trent,

we

cannot form an

accurate judgment on any matter, or award to crime a just pro portion of punishment, without having previously examined, and made ourselves well acquainted with the cause ; hence arises a necessity, on the part of the penitent, of making known
sin. a

through the medium of confession, each and every This doctrine, a doctrine defined by the holy synod of Trent, the uniform doctrine of the Catholic Church, the pastor
to the priest,

III.

will teach. An attentive perusal of the Holy Fathers will pre sent innumerable 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 evangelical. That the different sorts of sa crifices, which were offered by the priests for the expiation of different sorts of sins, seem, beyond all doubt, to have reference to sacramental confession, an examination of the figures of the
" "

Old Testament
Kites and

will also evince.

eeremonies
confession

Not only are the faithful to be taught that confession was instituted by our Lord but they are also to be reminded that, by aut h r ty of the Church, have been added certain rites and
;

solemn ceremonies, which, although not essential to the Sacra ment, serve to place its dignity more fully before the eyes of the penitent, and to prepare his soul, now kindled into devotion, the more easily to receive the grace of the Sacrament. When, with uncovered head, and bended knees, with eyes fixed on the earth, and hands raised in supplication to heaven, 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 Sacraments, and also of the necessity of humbly imploring and of earnestly im
Confession
necessary.

portuning the mercy of God. Nor let it be supposed that confession, although instituted by our Lord, is not declared by him necessary for the remission the faithful must be impressed with the conviction, that of sin he who is dead in sin, is to be recalled to spiritual life by means of sacramental confession, a truth clearly conveyed by our Lord himself, when, by a most beautiful metaphor, he calls the power of administering this sacrament, "the keys of the kingdom of 8 To obtain admittance into any place, the concur heaven." rence of him to whom the keys have been committed is neces sary, and therefore, as the metaphor implies, to gain admission
:
1

Luke

xvii. 14.

Sess. 14. c. 5. et can. 7. de poenit. Sacerdotes *sse pecatorum judices docent August, lib. 20. de civil. Dei, c. 9. Hieron. epist. 1. ad Heliod. Chrysost. lib. 3. de Sacerd. et hom. 5. de verbis Isaise. Greg. horn. 26. in Evang. Ambr. lib. 2. de Cain,
2
.

cap.

4.

Trid. sess. 14. de poenit.

c. 5.

can.

7.

Matt. xvi. 19.

On

the

Sacrament of Penance.

103

into heaven, its gates must be opened to us by the power of the keys, confided by Almighty God to the care of his Church. This power should otherwise be nugatory: if heaven can be entered without the power of the keys, in vain shall they to

whose fidelity they have been intrusted, assume the prerogative of prohibiting indiscriminate entrance within its portals. This doctrine was familiar to the mind of St. Augustine : Let no I repent in secret with man," says he, "say within himself; God ; God, who has power to pardon me, knows the inmost sentiments of my heart was there 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?" 3 The same doctrine is recorded by the pen of St. Ambrose, in his treatise on penance, when refuting the heresy of the Novatians, who asserted that the power of forgiving sins belonged Who," says he, solely to God 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. a 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 rea 4 It son, a time determinable by no fixed number of years. may, be laid down as a general principle, that children are however, bound to go to confession, as soon as they are able to discern good from evil, and are capable of malice for, when arrived at an age to attend to the work of salvation, every one is bound to have recourse to the tribunal of penance, without which the sinner cannot hope for salvation. In the same canon the Church has defined the period, within which we are bound to discharge
"

Confession
obligatory,
*"

"

At what
lime
-

the duty of confession

their sins at least

it

commands

all

the faithful to confess

once a year. 5 If, however, we consult for 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 had the misfortune to confess our sins, we must recollect them and the to fall remission of them we can only obtain through the sacrament of
:

penance, of which con-fession

is

a part.
i!l1

But as, in confession, many things are to be observed, some integrity of which are essential, some not essential to the sacrament, the ess and the fefs on faithful are to be carefully instructed on all these matters pastor can have access to works, from which such instructions what it
"H

to

consist*.
2 *

<

Lib. 50. horn. 49. Lat. cone. cap. 22.

Matt,

xviii. 18.

Lib.

1.

de

pern. 2.

Lat. cone. cap. 21.

17

2B

194

The,

Catechism of the Council of Trent.

may

Amongst these matters, he will, on no easily be drawn. account, omit to inform the faithful, that to a good confession All mortal sins must be revealed to the integrity is essential. minister of religion venial sins, which do not separate us from
:

the grace of God, and into which we frequently fall, although as the experience of the pious proves, proper and profitable to

be confessed,

1 Mortal sins, as we have already said, variety of other means. buried in the darkest secrecy, and also sins of desire although tenth command only, such as are forbidden by the ninth and ments, are all and each of them to be made matter of confes Such secret sins often inflict deeper wounds on the soul, sion.

may

be omitted without sin, and expiated by a

It is, than those which are committed openly and publicly. a however, a point of doctrine defined by the Council of Trent ; and as the holy Fathers testify, the uniform and universal doc Without the confession of his trine of the Catholic Church : St. Ambrose, no man can be justified from his sin," says 3 sin." In confirmation of the same doctrine, St. Jerome, on If the serpent, the devil, has secretly and Ecclesiastes, says ;
" "
"

without the knowledge of a third person, bitten any one, 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 can render penance, his master who has power to cure him, him no service." The same doctrine we find in St. Cyprian, in his sermon on the lapsed Although guiltless," says he, of the heinous crime of sacrificing to idols, or of having pur chased certificates to that effect ; yet. as they entertained the to the thought of doing so, they should confess it with grief, 4 In fine, such is the unanimous voice, such priest of God." 5 the unvarying accord of all the Doctors of the Church. In confession we should employ all that care and exactness Aggravating cirwhich we usually bestow upon worldly concerns of the greatest n moment, and all our efforts should be directed to effect the cure ces when of our spiritual maladies and to eradicate sin from the soul. necessary to be men\yj t h ^ ne b are enumeration of our mortal sins, we should not tioned m .... that enumeration we should accompany with the confession, be satisfied relation of such circumstances as considerably aggravate or ex tenuate their malice. Some circumstances are such, as of them selves to constitute mortal guilt; on no account or occasion whatever, therefore, are such circumstances to be omitted. Has ? any one imbrued his hands in the blood of his fellow man He must state whether his victim was a layman or an ecclesi Has he had criminal intercourse with any one ? He astic.
;
"

"

Quomodo

dist- 3. c, de quotidianis, et in Cone. Tolet. 4. 2 Sess. 14. de poenit. c. 5. et can. 7.

3
4
r
>

venialia dimittantur vide Aug. in Ench. cap. 71. citatur de poenit. cap. 9.
c. 4. c. 1.

Lib. de Paradiso,

super illud

si

mordeat serpens.

Circa finem.

lib. de vera el Singula percata mortalia confiteri oportere decent August, falsa poenit. cap. 10. Gregor. homil. 10. super Ezekiel. Ambr. lib. de pared, cap. 14. c. 10. Cypr. de lapsis circa finem. Vid. et de posnit. dist. 3. Hieron. in Ecclesiast. cap. sunt plures, &c. pluit et ibid. dist. 1. c. quern pcen. et ibid, pass

On
must
state
lative or a

the

Sacrament of Penance.

195

whether the female was married or unmarried, a re person consecrated to God by vow. These are cir
:

cumstances which alter the species of the sins the first is called and simple fornication ; the second adultery the third incest the fourth sacrilege. Again, theft is numbered in the catalogue of sins but if a person has stolen a guinea, his sin is less griev ous than if he had stolen one or two hundred guineas, or a con
;
;

and if the stolen money were sacred, the sin To time and place the same obser aggravated. vation equally applies ; but the instances in which these cir cumstances alter the complexion of an act, are so familiar and are enumerated by so many writers, as to supersede the neces Circumstances such as these are, Whenunsity of a lengthened detail. necessar ytherefore, to be mentioned; but those, which do not considersiderable
;

sum

would be

still

ably aggravate, may be lawfully omitted. So important, as we have already said, is integrity to confession, that if the penitent wilfully neglect to accuse himself of some sins which should be confessed, and suppress others, he not only does not obtain the pardon of his sins, but involves himself in deeper guilt. Such an enumeration cannot be called i sacramental confession on the contrary, the penitent must reft ,
.

Conceal-

mentofa
fessionT"

grievous cn e: the
. .

coniHssioii to be re

peat his confession, not omitting to accuse himself of having, peated. under the semblance of confession, profaned the sanctity of the sacrament. But should the confession seem defective, either Omission of because the penitent forgot some grievous sins, or because al- a sin though intent on confessing all his sins, he did not explore the forgeUuV recesses of his conscience with extraordinary minuteness, he is ness does

not bound to repeat his confession

it

will be sufficient,

when

notren e r

he recollects the sins which he had forgotten, to confess them to r/tonT" a priest on a future occasion. We are not, however, to exa- P6 ^ tne mine our consciences with careless indifference, or evince such confession negligence in recalling our sins to our recollection, as if we were unwilling to remember them and should this have been
;

the case, the confession must be reiterated. Our confession should also be plain, simple, and undisguised, Confession sho not clothed in that artificial be with which some invest .uld
it, language disposed to give an outline of their general manner of living, than to confess their sins. Our confession should be such as to reflect a true image of our lives, such as we ourselves

who seem more

know them

gui sed,

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 confes sion, it is clear, wants this quality. Prudence and modesty in explaining matters of confession prudent, and mo are also much to be commended, and a superfluity of words is est to be carefully avoided whatever is necessary to make known the nature of every sin, is to be explained briefly and modestly. Secrecy should be strictly observed as well by penitent Secrecy to b observas priest, and, hence, because in such circumstances secrecy 1 must be insecure, no one can, on confess by mesany account,
"
"

and*
tent

senger or

letter.

196
Frequent
confession.

The Catechism of the Council of Trent.

all, the faithful should be most careful to cleanse consc ences from s i n by frequent confession when op pressed by mortal guilt, nothing can be more salutary, so pre carious is human life, than to have immediate recourse to the tribunal of penance but could we even promise ourselves length of days, yet should not we who are so particular in whatever re lates to cleanliness of dress or person, blush to evince less con cern in preserving the lustre of the soul pure and unsullied from

^^

But above
j

the foul stains of sin.

The

minister of the

saerament .. i of penance, sessing ordinary or delegated jurisdiction, the laws 01 the Unurcn declare : whoever discharges this sacred function sufficiently with the power of orders, but also must be invested, not
.-,
,

tne

We now come to treat of the minister of this sacrament That m mster of the sacrament of penance must be a*Ii. rvu pospriest ......
i

only with that of jurisdiction. Of this ministry we have an illustrious proof in these words of the Redeemer, recorded by St. John Whose sins you shall forgive, they are forgiven, and whose words addressed not sins you shall retain they are retained
:
"

;"*

in this function of the This admirably accords with the succeed. ministry, priests economy of religion, for as the grace imparted by this sacrament emanates from Christ the head, and is diffused through his members, they who alone have power to consecrate his true body, should alone have power to administer this sacrament to to all but to the Apostles only, to

whom,

his mystical body, the faithful

fied

particularly as they are quali

and disposed by means of the sacrament of penance, to re The scrupulous care which, in the ceive the Holy Eucharist. ages of the Church, guarded the right of the ordinary primitive ancient decrees of the Fa priest, is very intelligible from the thers, which provided, "that no bishop or priest, except in case of necessity, presume to exercise any function in the parish of a law which another without the authority of the ordinary derives its sanction from the Apostle, when he commanded Ti
;"

Any

priest,

3 tus to ordain priests in every city, to administer to the faithful But in the heavenly food of doctrine and of the sacraments.

i ne nt i danger of death, when recourse cannot be had Trent proper priest, that none may perish, the Council of teaches that, according to the ancient practice of the Church of God, it is then lawful for any priest, not only to remit all sorts of sins, whatever faculties they might otherwise require, but 3 also to absolve from excommunication. Besides the power of orders and of jurisdiction, which are of Qualificationsofthe absolute necessity, the minister of this sacrament, holding as he at once of judge and physician, should also be does, the

the minis-

case O f

mm

iremecase! to tne

place

Knowfc^ge-

gifted
it is

with knowledge and prudence. As judge, his knowledge, evident, should be more than ordinary, for by it he is to

into the nature of sins, and, amongst the various sorts of sins, to judge which are grievous and which are not, keeping As physician, in view the rank and condition of the person.

examine

Johr K.

23.

2 Tit.

i.

5.

Sess. 14. c. 6.

de

poeriit.

On

the

Sacrament of Penance.

197

he has also occasion for consummate prudence, for to him it Prudence, belongs to administer to the distempered soul those sanative medicines, which will not only effect the cure of her present 1 malady, but prove preservatives against its future contagion. The faithful, therefore, will perceive the great importance to be attached to the choice of a confessor, and will use their best en deavours to choose one who is recommended by integrity of integrityof ^ ife 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. But as all are anxious, that their sins should be buried in The seal of eternal secrecy, the faithful are to be admonished that there is con fession no reason whatever to apprehend, that what is made known in confession will ever be revealed by any priest, or that by it the penitent can, at any time, be brought into danger or difficulty of any sort. All laws human and divine guard the inviolability of the seal of confession, and against its sacrilegious infraction the Church denounces her heaviest chastisements. 3 "Let the the great Council of Lateran, take especial care, priest," says neither by word nor sign, nor by any other means whatever, to betray, in the least degree, the sacred trust confided to him by
"

the

sinner."

this sacrament, the order Negliof our matter requires, that we next proceed to explain some g.ence f general heads, which are of considerable practical import ance with regard to confession. Many, to whom, in general, no time seems to pass so slowly as that which is appointed by the laws of the Church for the duty of confession, so far from giving due attention to those other matters, which are obviously most efficacious in conciliating the favour and friendship of God, are placed at such a distance from Christian perfection, as scarcely to recollect the sins, which are to be the matter of their confession. As, therefore, nothing is to be omitted, which can The con fessorwill assist the faithful in the important work of salvation, the priest will be careful to observe, if the penitent be truly contrite for "hTpeni-^ his sins, and deliberately and firmly resolved to avoid sin for tentbetru contrite the future. If the sinner is found to be thus disposed, he is to \? be admonished and earnestly exhorted, to pour out his heart in treated* if gratitude to God for this invaluable blessing, and supplicate un- contrite: ceasingly the aid of divine grace, shielded by which he may He securely combat the evil propensities of corrupt nature. should also be taught, not to suffer a day to pass, without de voting a portion of it to meditation on some mystery of the passion, in order to excite himself to an imitation of his great model, and inflame his heart with ardent love for 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
2

Having treated of the minister of

Ex
*

Basil, in reg. brevibus, q.

li.

29.

Ex Leonis

Papse episL 80.

Cap. 21.

17*

198

The Catechism of the Council of Trent.

other reason is there, fails, the moment the
us, but that

why

our courage sinks, and our strength

the slightest attack

enemy makes even

on

If not con
trite
:

neglect by pious meditation, to kindle within us the fire of divine love, which animates and invigorates the soul ? But, should the priest perceive, that the penitent gives equivocal indications of true contrition, he will endeavour to in
spire

we

him with an anxious

to

may resolve
of God.
If find of

desire for it, inflamed by which he ask and implore this heavenly gift from the mercy

justifying or extenu

ating his
guilt:

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, whilst they serve rather to aggravate than

He, who thus labours to justify his con guilt. seems to say, that then only will he exercise patience, when no one injures or offends him, a disposition than which nothing can be more unworthy of a Christian. A Christian should lament the state of him who inflicted the injury, and, yet, regardless of the grievousness of the sin, he is angry witli his brother having had an opportunity of honouring God by his exemplary patience, and of correcting a brother by his Chris tian meekness, he converts the very means of salvation into the
extenuate his
duct,
:

if

under

means of injuring his own soul. Still more pernicious is the conduct of

those,

who

yielding to

(he influ

ence of a
false

shame

If indolent or negli

gent

a foolish bashfulness, cannot induce themselves to confess their sins. Such persons are to be encouraged by exhortation, and to be reminded, that there is no reason whatever why they should yield to such false delicacy ; that to no one can it appear sur prising, if persons fall into sin, the common malady of the hu man race, and the natural appendage of human infirmity. There are others who, either because they seldom approach the tribunal of penance, or because they have bestowed no care or attention on the examination of their consciences, know not well how to begin or end their confession. Such persons deserve to be severely rebuked, and are to be taught that before any one approaches the tribunal of penance, he should employ every di ligence to excite himself to contrition for his sins, and that this he cannot do without endeavouring to know and recollect them severally. Should then the confessor meet persons of this class, entirely unprepared for confession, 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

power

they declare that they have already done every thing in their to prepare, as there is reason to apprehend, that, if sent away, they may not return, their confession is to be heard, par

amend their lives, ticularly if they manifest some disposition to and can be induced to accuse their own negligence, and promise

On
to atone for

the

Sacrament of Penance.

199

it at another time, by a diligent and accurate scru In such cases, however, the confessor will tiny of conscience. proceed with caution. If, after having heard the confession, he is of opinion that the penitent did not want diligence in exa

mining his conscience, or sorrow in detesting his sins, he may absolve him but if he has found him deficient in both, he will, as we have already said, admonish him to use greater care in his examination of conscience, and will dismiss him in the kind est manner. But as it sometimes happens, that females, who may have A remedy fa forgotten some sin in a former confession, cannot bring them;

selves to return to the confessor, dreading to expose themselves the part of tlie P6 to the suspicion of having been guilty of something grievous, or

of looking for the praise of extraordinary piety, the pastor will 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 any thing grievous, which they had previously forgotten, should not be deterred from re

te

turning to the priest.

These and many other matters of the

same

nature, demand the particular attention of the confessor in the tribunal of penance.

part of penance, which is called by explaining its nature and efficacy, because the enemies of the Catholic Church have hence taken ample occasion, to sow discord and division amongst Chris tians, to the no small injury of the Christian Commonwealth. Satisfaction, then, is the full payment of a debt, for when satis
to the third

We

now come

satisfaction.

We

shall begin

Satisfactlon -

to be supplied. Hence, when of reconciliation by grace, to satisfy is the same as to do that which may be sufficient to atone to the angered mind for

faction

is

we speak
"

made, nothing remains

an injury offered; and thus, satisfaction is nothing more than Hence theo compensation for an injury done to another." logians make use of the word satisfaction," to signify the com
"

pensation

made by man

to

ment for the sins which he has committed. This sort of satisfaction, embracing, as it does, many degrees,
admits of

God, by doing something

in atone

Its diffe-

many

due by us to God, on account of our sins, is paid abundantly, although he should deal with us according to the strictest rigour of his This, we say, has appeased justice. God and rendered him propitious to us, and for it we are in debted to Christ alone, who, having paid the price of our sins on the cross, offered to his Eternal Father a superabundant sa tisfaction. No created being could have paid so heavy a debt for us He is the propitiation for our sins," says St. John, and not for ours only, but also for those of the whole world." 1 This satisfaction, therefore, is full and superabundant, commenis
"

and that which which whatever

The first degree of satisfaction, rentdeacceptations. gree stands pre-eminently above all the rest, is that by
-["

"

John

ii.

2.

200
surate to
to

The, Catechism of the Council of Trent.

all sorts

of sins perpetrated by the

human
it

race

it

gives

man

actions merit before

God

without
"

they could avail

him nothing

to eternal life. This David seems to have had in what shall I render to the view, when, having asked himself, and find Lord, for all the things that he hath rendered to me ing nothing worthy of such blessings but this satisfaction, which he expressed by the word I will take chalice," he replies the chalice of salvation, and I will call upon the name of the
?"*
"

"

Lord."
II.

There is another sort of satisfaction, which is called canoni cal, 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 satis imposed, the performance of which is commonly called
"

faction."
III.

Any sort of punishment

by

endured for
:

sin,

although not imposed

the priest, but spontaneously undertaken by the sinner, is also called by the same name it belongs not, however, to penance as a sacrament: the satisfaction which constitutes part
is, as we have already said, that which is imposed by the priest, and which must be accompanied with a deliberate and firm purpose carefully to avoid sin for the future. 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 resolved to

of the sacrament

Necessity
ofsatisfac-

To satisfy is also to cut off* all occasions of sin, and every avenue of the heart against its suggestions. In accordance with this idea of satisfaction, some have considered it 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. Such being the nature of satisfaction, it will not be found diff icu it to convince the faithful of the necessity imposed on the penitent, of satisfying for his sins they are to be taught that sin carries in its train two evils, the stain which it affixes, and
avoid sin.
to close
:

it entails. The punishment of eternal forgiven with the sin to which it was due, yet, as the Council of Trent declares, the stain is not always entirely effaced, nor is the temporal punishment always remit Of this the Scriptures afford many evident examples, as ted. 3

the punishment

which

death

is, it is true,

we

find in the third chapter of Genesis, 4 in the twelfth and 5 twenty-second of Numbers, and in many other places. That

of David, however, is the most conspicuous and illustrious. The Lord also hath Already had Nathan announced to him 8 taken away thy sin, thou shalt not die yet the royal penitent voluntarily subjected himself to the most severe penance, im ploring, 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
"

;"

"

Ps. cxv. 12. Gen. iii. 17.

2
*

cxv. 13.

Sess. 14. c. 8. can. 12 et 14.

6

N urn.

xii. 14.

22. 33, 34.

2 Kings

xii. 1

On
me."

the

Sacrament of Penance.

201

1 Thus did he beseech God to pardon not only the crime, but also the punishment due to it, and to restore him, cleansed from the stains of sin, to his former state of purity and integrity. This is the object of his most earnest supplications to the throne of God, and yet the Almighty punishes his transgression with the death of his adulterous offspring, the rebellion and deatn of his beloved son Absalom, and with the other heavy chastisements with which his vengeance had already threatened him. In Exodus too the Almighty, although yielding to the

importunity of Moses, he had spared the idolatrous Israelites, 3 threatens the enormity of their crime with heavy chastisement; and Moses himself declares, that the Lord will take vengeance

That such was to the third and fourth generation. times the doctrine of the Fathers, a reference to their 3 writings will place beyond the possibility of doubt. as in that of baptism, the in the sacrament of penance, punishment due to sin is not entirely remitted, is admirably exDivine jusplained in these words of the Council of Trent: tice seems to require, that they who through ignorance sinned before baptism, should recover the friendship of God in a differerit manner from those, who, freed from the thraldom of sin and the slavery of the devil, and having received the gifts of the Holy Ghost, dread not knowingly to violate the temple of God and grieve the Holy Spirit. It also consists with the divine mercy not to remit our sins without satisfaction, lest, taking oc casion hence, and imagining our sins less grievous than they
on
it,

even

at all

Why

The

pu-

jue^gf^
whynotremitted by

"

are, injurious, as

it

were, and contumelious to the Holy Ghost,

into greater enormities, treasuring up to ourselves wrath against the day of wrath. These satisfactory penances have, no Advantadoubt, great influence in restraining from sin, in bridling, as it
fall

we

were, the passions, and rendering the sinner more vigilant and cautious for the future." 4 Another advantage resulting from them is, that they serve as public testimonies of our sorrow for sin, and atone to the Church who is grievously insulted by the crimes of her children: God," says St. Augustine, despises not a contrite and humble heart, but, as heartfelt grief is gene rally concealed from others, and is not communicated by words or other signs, wisely, therefore, are penitential times appointed by those who preside over the Church, in order to atone to the
" "

^onic I nance,
*

Church, in which sins are forgiven." Besides, the example pre sented by our penitential practices, serves as a lesson to others, how to regulate their lives, and practise piety seeing the pu nishments inflicted on sin, they must feel the necessity of using the greatest circumspection through life, and of correcting their former evil habits. The Church, therefore, with great wisdom
:

2 Exod. xxxii. 8, 9. de peccat. merit, et remiss, cap. 34. et contra Faust, lib. 22. cap. 66. et prsesertim in Joan, tractat. 124. paulo ante med. Greg. lib. 9. moral, cap. 24. Chrysost. horn. 8. ad pop. Antioch. Interum. Aug. Ench. cap. 30. Ambr. de poen. lib. 2, cap. 5. vide item canones pcenitentiales apud Anton. Aug. vel in actis Eo.cl. Mediolan. 4 Sess. 14. de posnit. cap. 8.
1

Ps.

1.

4, 5.

Vide Aug.

lib. 2.

2C

202

The Catechism of the Council of Trent.

Wisely in- ordained, that those who by their scandalous disorders may have KUtutedby gj ven public disedification, should atone for them by public Church. penance, that others may be thus deterred from their commis

This has sometimes been observed even with regard to when marked by peculiar malignity. 1 But with re gard to public sinners, they, as we have already said, were never absolved until they had performed public penance. Mean
sion.

secret sins,

tion,

while, the pastor poured out his prayers to God for their salva and ceased not to exhort them to do the same. This salu

tary practice gave active employment to the zeal and solicitude of St. Ambrose ; many, who came to the tribunal of penance
3 sin, were by his tears softened into true contrition. in process of time the severity of ancient discipline was so relaxed, and charity waxed so cold, that in our days many seem

hardened in

But

to think

inward sorrow of soul and grief of heart unnecessary, and deem the semblance of sorrow sufficient.
th e

By

pe-

nance

we

Again, by undergoing these penances we are made like unto i ma ge o f Jesus Christ our head, inasmuch as he himself

like unto Christ,

was tempted, 3 and, 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
suffered and
5 are joint-heirs with Christ, yet so if we suffer with him;" and : If we be dead with him, we shall live also with him ; again
"

if

we
St.

suffer,

we

shall also reign with

him."

Two

ef-

duceefin
the soul by
sin,

t^ ie

Bernard also observes, that sin produces two effects in sou ^ one stam w ^ich it imparts, the other, the

that the turpitude of sin is removed ; removthrough the mercy of God, whilst to heal the wound inflict5 Pe e(* t ^ie me dicinal care applied by penance is most necessa nanc e. ry ; for as after a wound has been healed, some scars remain
it

wound which

inflicts

which demand

attention, so 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. Chrysostome also fully

confirms the same doctrine, when he says : 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, not enough that sin has been pardoned, the wound which it has 7 St. Augustine, also, left, must also be healed by penance." frequently teaches that penance exhibits at once the mercy and the justice of God, his mercy by which he pardons sin, and the
"

Penance
disarms the

punishment due to sin, his justice by which he exacts 8 temporary punishment from the sinner. the punishment which the sinner endures, disarms Finally, fae ven g eance of God, and prevents the punishments decreed
eternal
1

Vide Aug.

lib. 5,

de

civit.

et falsa poen. passim.

Ambr.

lib. 2.

Dei cap. de

26. et ep. 54. et lib. 50. horn. 49. et de vera pcenit. c. 10. et citatur de poen. dist. 3. cap.

reperiuntur. Cypr. de lapsis multis in locis. Cone. 50. cap. poenitentes. 3 Heb. ii. 17. 2 Paulinus et ejus vita.
s

Agath. cap.
4

35. et citatur. dist.

5.

Serm.

de omn. sanct

Rom.

viii. 17.
1.
1.

7 s

Serm. In Ps.

2 Tim. ii. 11, 12. cocna Domini. Horn. 80. ad Pop. Antioch. ad hffic verba, ECCE EMM VENIT.
in

On

the

Sacrament of Penance.
"

203

If we Divine against us, according to these words of the Apostle : would judge ourselves, we should not be judged ; but whilst vengeance we are judged, we are chastised by the Lord, that we be not

the faithful,
to

condemned with this world." 1 These matters, if explained to must have considerable influence in exciting them
penance.

we may form some idea, if The efficafrom the merits of the passion C Y of P6 of our Lord Jesus Christ it is his passion that imparts to our ar ses en . good actions the two-fold quality of meriting the rewards of tirelyfrom eternal life, so that a cup of cold water given in his name shall not be without its reward, 3 and, also, of satisfying for our sins. 3 Nor does this derogate from the most perfect and superabundant satisfaction of Christ, but, on the contrary, renders it still more conspicuous and illustrious the grace of Jesus Christ appears to abound more, inasmuch as it communicates to us not only what he alone merited, but also what, as head, he merited and This it is paid in his members, that is, in holy and just men. that imparts such weight and dignity to the good actions of the
Of
the great efficacy of penance
it

we

reflect that

arises entirely
:

^o^

"

pious Christian

for our

Lord Jesus Christ 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, and

always precedes, accompanies, and follows our good works without it we can have no merit, nor can we at all sa Hence it is that nothing seems wanting to the just tisfy God. by their works done by the power of God, they fulfil the divine law, as far as is compatible with our present condition, and can merit eternal life, to the fruition of which they shall be admit
this grace
: :

ted, if

they depart

this life
"

adorned with divine grace

"

He,"

says the

Redeemer,

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."

In satisfaction two things are particularly required; the one, that he who satisfies be in a state of grace, the friend of God works done without faith and charity cannot be acceptable to God the other, that the works performed be such as are of iheir own nature painful or laborious. They are a compensa tion for past sins, and, to use the words of St. Cyprian, the redeemers, as it were, of sins," 5 and must, therefore, be such as we have described. 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 to be Such works, however, do not, therefore, cease to be endured. it is the satisfactory privilege of the children of God to be so inflamed with his love, that whilst undergoing the most cruel
: :
"

Twothmgs,
P artlcula|
ry
"-

ilTsads*"

faction,

Note

tortures for his sake, they are either entirely insensible to them,
i

Cor. xi. 31, 32. Vid. de poenit. sess 14. cap.

iv. 14.

8. et

John

2 Matt x. 42. can. 13, 14. et sess. 6. de justific. c. 18. 5 Lib. 1. Epist. 3, post. med.

204

The Catechism of the Council of Trent.

or at least bear them not only with fortitude but with the great est joy. The pastor will teach that every species of satisfaction is in cluded under these three heads, prayer, fasting, and alms-deeds, which correspond with these three sorts of goods, those of the soul, of the body, and what are called external goods, all of which are the gifts of God. Than these three sorts of satis faction, nothing can be more effectual in eradicating sin from the soul. Whatever is in the world is the lust of the flesh, the
1 eyes, or pride of life," and fasting, alms-deeds, it is obvious, most are, judiciously employed as an tidotes to neutralize the operation of these three causes of spirit ual disease ; to the first is opposed fasting to the second, almsdeeds to the third, prayer. If, moreover, we consider those
"

of satisfac
tion includ

Every

sort

ed under
three heads.

lust of the

and prayer

our sins injure, we shall easily perceive why all satisfac tion is referred principally to God, to our neighbour, and to our selves ; God we appease by prayer, our neighbour we sa
Use and advantage
of afflic
tions.

whom

One can
satisfy for

by alms, and ourselves we chastise by fasting. But, as this life is checkered by many and various afflictions, the faithful are to be particularly reminded, that afflictions coming from the hand of God, if borne with patience, are an abundant source of satisfaction and of merit ; but, if borne with reluctant impatience, far from being the means of atoning for past sins, they are rather the instruments of the divine wrath, taking just vengeance on the sinner. But in this the mercy and goodness of God shine conspi
tisfy

another.

Note.

Illustra
tion.

Note.

cuous, and demand our grateful acknowledgments, that he has granted to our frailty the privilege that one may satisfy for an other. This, however, is a privilege which is confined to the satisfactory part of penance alone, and extends not to contrition and confession no man can be contrite or confess for another ; whilst those who are gifted with divine grace may pay through others what is due to the divine justice, and thus we may be said in some measure to bear each other s burdens. 3 This is a doctrine on which the faithful cannot for a moment entertain a doubt, professing, as we do, in the Apostle s Creed, our belief in the Communion of Saints." Regenerated, as we all are, to Christ in the same cleansing waters of baptism, partakers of the same sacraments, and, above all, of the same heavenly food, the body and blood of our Lord Jesus Christ, we are all, it is As then the manifest, members of the same mystical body. foot does not perform its functions solely for itself, but also for sake of the other members, and as the other members perform their respective functions, not only for their own, but also for the common good ; so works of satisfaction are common to all the members of the Church. This, however, is not universally true in reference to all the advantages to be derived from works of satisfaction of these works some are also medicinal, and are so many specific remedies prescribed to the penitent, to heal
:
"

John

ii.

16.

Gal.

vi. 2.

On

the

Sacrament of Penance.

205

the depraved affections of the heart; a fruit which, it is evident, they alone can derive from them, who satisfy for themselves. Of these particulars touching the three parts of penance, con trition, confession, and satisfaction, it is the duty of the pastor to give an ample and clear exposition. The confessor, however, will be scrupulously careful, before No person to b e abhe absolves the penitent whose confession he has heard, to in., .. ,., solved, un.,.11, i t* i sist that ii he has been really guilty ot having injured his neigh- til he has hour in property or character, he make reparation for the injury promised no person is to be absolved until he has first faithfully promised to
.

^;/
-

to repair fully the injury done ; and, as there are many who, the injury done although free to make large promises to comply with their duty

yet deliberately determined not to fulfil them, they should be obliged to make restitution, and the words of the Apostle are to be strongly and frequently pressed upon He that stole,, let him now steal no more upon their minds but rather let him labour working with his hands the thing which is good, that he may have something to give to him that
in this

respect, are

"

suflereth

need."

But, in imposing penance, the confessor will do nothing ar- Penance wl bitrarily ; he will be guided solely by justice, prudence, and |^ d piety and in order to follow this rule, and also to impress more deeply on the mind of the penitent the enormity of sin, he will find it expedient to remind him of the severe punishments in
;

flicted

by

certain sins.

the ancient penitential canons, as they are called, for The nature of the sin, therefore, will regulate
:

the extent of the satisfaction

but no satisfaction can be more

salutary than to require of the penitent to devote, for a certain number of days, a certain portion of time to prayer, not omit ting to supplicate the divine mercy in behalf of all mankind,
for those who have departed this life in the Penitents should, also, be exhorted to undertake of their own accord, the frequent performance of the penances usually imposed by the confessor, and so to order the tenor of their fu ture lives that, having faithfully complied with every thing which the sacrament of Penance demands, they may never cease stu But, should it be diously to practise the virtue of penance. deemed proper sometimes to visit public crimes with public penance, and should the penitent express great reluctance to submit to its performance, his importunity is not to be readily yielded he should be persuaded to embrace with cheerfulness that to which is so salutary to himself and to others. These things, which regard the sacrament of Penance and its several parts, the pastor will teach in such a manner as to enable the faithful not only to understand them perfectly, but, also, with the Divine assistance, piously and religiously to reduce them to

and particularly
Lord.

Public crimes to
vJjth

pub-

He penance -

practice.
Ephes.
iv. 28.

18

206

The Catechism of

the Council of Trent.

ON THE SACRAMENT OF EXTREME UNCTION.

ThisSacra-

n ent
should be
the subject
^
,,
,

of frequent
lon>

remember thy thy works," says Ecclesiasticus, and thou shalt never sin words which convey to * the pastor a silent admonition, to omit no opportunity of exhortThe ing the faithful to constant meditation on their last end. sacrament of Extreme Unction, because inseparably associated with this awful recollection, should, it is obvious, form a sub ject of frequent instruction, not only inasmuch as it is eminently
"

IN

all

"

last end,
.

.....

;"* .

useful to develope the mysteries of salvation, but also because death, the inevitable doom of all men, when frequently recalled to the minds of the faithful, represses the licentiousness of de

praved passion. Thus shall they be less appalled by the ter rors of approaching dissolution, and will pour forth their gra titude in endless praises to God, whose goodness 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 access to heaven.
ThisSacra-

ment why
trcme Unctioii.

In order, therefore, to follow, in a great measure, the same order observed in the exposition of the other sacraments, we

wi^ ^ rst s ^ow that this sacrament is called Extreme Unction," because amongst the other unctions prescribed by our Lord to his Church, this is the last to be administered. It was hence called by our predecessors in the faith, the sacrament of the the sacrament of dying per anointing of the sick," and also,
"
" "

Proved

to

a Sacra1.

names which naturally lead the minds of the faithful to remembrance of that last awful hour. 3 That Extreme Unction is, strictly speaking, a sacrament, is fj rst to e explained and this the words of St. James, promulIs any gating the law of this sacrament, clearly establish sick amongst you ? Let him bring in the man," says he, 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
sons,"

the

j-,

"

"

3 sins, they shall be forgiven him." if he be in sins, they shall be Apostle says : forgiven he ascribes to Extreme Unction, at once the nature and

if

he be

in

When

the

"

him,"

efficacy

II

of a sacrament. That such has been at all times the doctrine of the Catholic Church, many Councils testify, and the Coun cil of Trent denounces anathema against all who presume to teach or think otherwise. 4 Innocent III., also, recommends
this

sacrament with great earnestness

to the attention of the

Note.

faithful. 5

The
vii.

pastor, therefore, will teach that extreme

Unc-

Eccles.

40.

Sacr. part. 15. c. 2. Pet. Dam. serm. 1. de dedicat. Eccles. 4 Sess. 43. de Extreni. Unc. c. 1. et can. 3. Innoc. ep. 1. ad Decent, c. 8. et citatur dist. 95. c. illud superfluum: .ter Cone. Cabilon. c. 48 Wormacience c. 72. Constan. et Floren.
3

3 Vid.
s

Hugon. de James v. 14.

On
many

the

Sacrament of Extreme Unction.

and
that,

207

tion is a true sacrament,

although administered with

unctions, performed each with a peculiar prayer, and un der a peculiar form, it constitutes but one sacrament one, not by the inseparable continuity of its parts, but, like every thing composed of parts, by the perfection of the whole. As an edi fice which consists of a great variety of parts, derives its per

of

from one form, so is this sacrament, although composed many and different things, but one sign, and its efficacy is that of one thing of which it is the sign.
fection

pastor will also teach what are the component parts of these St. James does not Sacrament, its matter and form 1 Its omit, and each is replete with its own peculiar mysteries. element, then, or matter, as defined by many Councils, particu consists of oil of olives, conse larly by the Council of Trent, crated by episcopal hands. No other sort of oil can be the mat and this its matter is most significant of ter of this Sacrament
this
:

The

Its

matter

very efficacious in soothing bodily pain, and this Sacrament sooths and alleviates the pain and anguish Oil also contributes to restore health and spirits, of the soul. serves to give light, and refreshes fatigue and these effects cor respond with and are expressive of those produced, through
its

efficacy.

Oil

is

the divine power,

crament.
matter.

on the sick, by the administration of this Sa These few words will suffice in explanation of the
to the form,
it

With regard

consists of the following words,

"

ns

form,

which contain a solemn prayer, and are used at each anointing, BY according to the sense to which the unction is applied THIS HOLY UNCTION, AND THROUGH HIS GREAT MERCY, MAY GOD INDULGE THEE WHATEVER SINS THOU HAST COMMITTED BY SIGHT, That this is the true form of this Sa SMELL, TOUCH, &c. &c." Let them crament, we learn from these words of St. James
:
"

pray over him, and the prayer of faith shall save the sick man 3 words which intimate that the form is to be applied by way of prayer, although the Apostle does not say of what par ticular words that prayer is to consist. But this form has been handed down to us by apostolic tradition, and is universally re tained, as 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 remit," or God indulge thee," they say, and sometimes, heal whatever thou hast committed spare," but the sense is evidently the same, and, of course, the form observed by all is strictly the same. Nor should it excite our Expressed b surprise that, whilst the form of each of the other Sacraments
;"
" " " "

;"

either absolutely signifies

"

what it expresses, such as, I baptise I sign thee with the sign of the cross," or is pro thee," or nounced, as it were, by way of a command, as in administering Holy Orders, Receive power," the form of Extreme Unction The propriety of this alone is expressed by way of prayer.
" "

w hy

difference will at once appear, if

i

we

reflect, that this

Sacrament

James

v. 14.

James

v. 11. 15.

208
is

The Catechism of the Council of Trent.

that of the

administered not only for the health of the soul, but also for body ; and as it does not please Divine Providence,

at all times, to restore health to the sick, the form consists of a prayer, by which we beg of the divine bounty that which is not a constant and uniform effect of the Sacrament. In the administration of this Sacrament, peculiar rites are also Administration of use d ; but they consist principally of prayers, offered by the for the recovery of the sick person. There is no SacraiJent, why priest ment the administration of which is accompanied with more accompaied with

ers.

numerous prayers and with good reason, for then, in a special manner, the faithful require the assistance of pious prayers
;

Not only the pastor, in the first place, but, also, all who may be present, should pour out their fervent aspirations to the throne of grace, in behalf of the sick person, earnestly recommending
him, soul and body,
ThisSacrament
by* Christ.

to the divine

mercy.

Having thus shown that Extreme Unction is to be numbered amongst the Sacraments, we infer, and the inference is just, lnat ^ owes its institution to our Lord Jesus Christ, and was
subsequently made known and promulgated to the faithful, by the Apostle St. James. Our Lord himself, would, however, seem to have given some indication of it, when he sent his dis for the Evangelist informs us ciples, two and two, before him 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." 1 This anointing cannot be supposed to have been invented by the Apostles it was com manded by our Lord. Nor did its efficacy arise from any na tural virtue peculiar to oil its efficacy is 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 the Fathers of the Church, by the Denises, the Ambroses, the Chrysostomes, by Gregory the Great and Extreme Unction is to be recognised and venerated as one of the Sacraments of the
;
"

Note.

Catholic Church.
Extreme
rt.on, to

when to
.ulminis-

be

But although instituted for the use of all, Extreme Unction is no t to be administered indiscriminately to all. In the first place, ^ * s not to ^ e administered to persons in sound health, accordIs any one sick amongst ing to these words of St. James
"

and, as reason also proves, it was instituted as a remedy not only for the diseases of the soul, but also for those of the body : this can apply to the sick only, and therefore, this Sa crament is to be administered to those only, whose malady is

you

?"

to excite apprehensions of approaching dissolution. It however, a very grievous sin to defer the Holy Unction until, all hope of recovery now lost, life begins to ebb, and the
is,

such as

sick person

It is verging into a state of insensibility. administered whilst the mental faculties are yet unimpaired, whilst reason still exercises her dominion, and the mind is capable eliciting acts of faith, and of directing the will
is

fast

obvious that

if

Markvi.

12, 13.

James

v.

14

On
to

the,

Sacrament of Extreme Unction.

sentiments of piety, the Sacrament must contribute to a more abundant participation of the graces which it imparts. This heavenly medicine, therefore, in itself at all times salutary, the pastor will be careful to apply, when its efficacy can be aided by the piety and devotion of the sick person. Extreme Unc tion, then, can be administered only to the sick, and not to per

sons in health, although engaged in any thing however danger ous, such as a perilous voyage, or the fatal dangers of battle. It cannot be administered even to persons condemned to death, and already ordered for execution. Its participation is also de nied to insane persons, and to children incapable of committing sin, who, therefore, do not require to be purified from its stains, and also to those who labour under the awful visitation of mad ness, unless they give indications, in their lucid intervals, of a
disposition to piety, and express a desire to be anointed.

To

persons insane from their birth, this Sacrament is not to be ad ministered; but if a sick person, whilst in the possession of his faculties, expressed a wish to receive Extreme Unction, and afterwards becomes delirious, he is to be anointed. The Sacred Unction is to be applied not to the entire body, How but to the organs of sense only to the eyes the organs of sight, to the ears of hearing, to the nostrils of smelling, to the mouth of taste and speech, to the hands of touch. The sense of touch,
it is

to

he

are

throughout the entire body, yet the hands This manner of administering Extreme Unction is observed throughout the universal Church, and ac cords with the medicinal nature of this Sacrament. As in cor
true, is diffused
its

peculiar seat.

poral disease, although it affects the entire body, yet the cure is applied to that part only which is the seat of the disease, so in spiritual malady, this Sacrament is applied not to the entire body, but to those members which are properly the organs of
sense, and also to the loins, which are, as concupiscence, and to the feet, by which
it

were, the seat of

we move from one

i>e

place to another.

Here it is to be observed, that, during the same illness, and It may whilst the danger of dying continues the same, the sick person ^(f ^hen 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. This Sacrament, therefore, is evidently to be numbered amongst those which may be repeated. But as every obstacle which may impede its efficacy should be removed with the greatest care, and as nothing is more opposed to it than a state of mortal guilt, the pastor will follow the uniform practice of the Catholic Church, and not administer Extreme Unction, until the penitent has confessed and received. He will then earnestly exhort the sick person, to receive this Sacrament with the same sentiments of faith which animated the primitive Christians, who presented themselves to the Apos The health of the soul is to be the tles to be healed by them. first object of the sick man s prayers, the second, that of the 2 D 18*

Preparal

j*.f*

worthily,

210

The Catechism of the Council of Trent.

body, should it tend to his eternal interests. The faithful should be convinced, that the solemn and holy prayers, which are
offered

by the priest, not in his own name, but in that of the Church and of its divine Founder, are heard by Almighty God
;

and they cannot be too earnestly exhorted, to be careful to accompany-the administration of the Sacrament, with all the sanc tity and religious fervour that become that awful hour, when the dying Christian is about to engage in the last conflict, and the
energies of the
bled.

mind

as well as of the

body seem

to

be enfee

The

minis-

Sacrament

With regard to the minister of Extreme Unction, this too we ^rom Let him bring in the James, when he says 1 as the Council of Trent has priests by the word 3 defined, he does not mean elders or persons advanced in years,
earn

"

r"

"priests,"

Note.

or of elevated rank, but priests duly ordained by bishops with the imposition of hands. The administration of this Sacrament, therefore, is committed to priests, not however to every priest, in accordance with the decree of the Church ; but to the proper priest, who has jurisdiction, or to another authorized by him. In this, as in the other Sacraments, it is also to be distinctly
recollected, that the priest and of his Church.
is

the representative of Jesus Christ

Itsadvanta g es
-

I.

The advantages, which flow from this Sacrament, are also to be explained more minutely, that if the sick are influenced by no other consideration, they may, at least, yield to this, for we are disposed to measure every thing by its utility. The pastor, therefore, will teach, that the grace of this Sacrament remits sins,
especially lighter offences, or, as they are commonly called, venial sins. Its primary object is not to remit mortal sins. For this the Sacrament of penance was instituted, as was that of baptism

II.

for the remission of original sin. Another advantage arising from Extreme Unction is, that it removes the languor and in

by sin, with all its other inconveniences. The time most seasonable for the application of this cure is, when we are visited by some severe malady, which threatens to prove fatal ; for nature dreads no earthly visitation so much as death, and this dread is considerably augmented by the recollection of
firmity entailed

our past sins, particularly if the mind is harrowed up by the as it is written poignant reproaches of conscience They shall come with fear at the thought of their sins, and their ini
"

quities shall stand against

them

to convict

them."

source

of alarm

still

more

few moments, we

distressing is the awful reflection, that, in a shall stand before the judgment-seat of God,

whose

justice will

award

that sentence,

have deserved.

The

terror inspired

which our lives may by these considerations

frequently agitates the soul with the most awful apprehensions ; and to calm this terror nothing can be so efficacious as the Sa crament of Extreme Unction. It quiets our fear, illumines the

gloom

in

which the soul

is

enveloped,
14,
c. 3.

fills it

with pious and

3

James

v. 14.

2 Sess.

Wisdom

iv.

20

On

the,

Sacrament of Orders.

21

holy joy, and enables us to wait with cheerfulness the coming of the Lord, prepared to yield up all that we have received from his bounty, whenever he is pleased to summon us from this world of wo. Another, and the most important advantage derived from Extreme Unction, is, that it fortifies us against the violent assaults of Satan. The enemy of mankind never ceases to seek our ruin but to complete our destruction, and, if possi ble, deprive us of all hope of mercy, he more than ever increases his efforts, when he sees us approach our last end. This Sa
:

IV-

crament, therefore, arms and strengthens the faithful against the violence of his assaults, and enables them to fight resolutely and
successfully against him. Tranquillized and encouraged by the hope of the divine mercy, the soul bears up with fortitude
against every difficulty, experiences an alleviation of the burden of sickness, and eludes with greater ease, the artifice and cun ning of the enemy, who lies in wait for her. Finally, the recovery of health, if advantageous to the sick person, is another effect of this Sacrament. However, should this effect not follow, it arises not from any defect in the Sacrament, but from weak ness of faith on the part of him by whom it is received, or of

him by
that our

whom

it is

administered

for the Evangelist informs us,

Note,

Lord wrought not many miracles amongst his country men, because of their incredulity. 1 It may, however, be pro-

per to observe, that Christianity, now that it has taken deep root in the minds of men, stands less in need of the aid of such miracles in our days, than in the early ages of the Church. Nevertheless, our faith is here to be strongly excited, and what ever it may please God in his wisdom to do with regard to the health of the body, the faithful should be animated with an as sured hope of receiving from it spiritual health and strength, and of experiencing, at the hour of their dissolution, the truth of these consoling words : Blessed are the dead who die in
"

the

Lord."

have thus briefly explained the sacrament of Extreme If the heads of the matter be developed by the pas tor more at large, with the diligence which their importance de mands, the faithful, no doubt, will derive from their exposition abundant fruit of piety.
Unction.

We

ON THE SACRAMENT OF ORDERS.

FROM an attentive consideration of the nature of the other The SacraSacraments we shall find little difficulty in perceiving, that, so ment f dependent are they all on that of orders, that without its inter- w hy to be
vention

some could not

1

exist, or

be administered, whilst others

2

explained

Matt.

xiii.

58.

Apoc.

xiv. 13.

212
to the pco-

The. Catechism of the Cc until of Trent.

nould be stripped of the religious rites and solemn ceremonies ind of that exterior respect which should accompany their ad

The pastor, therefore, following up his exposi tion of the sacraments, will deem it a duty to bestow, also, o the Sacrament of Orders, an attention proportioned to its imministration.
..

portance.
first

may

This exposition cannot fail to prove salutary, in the place, to the pastor himself, in the next place, to those who have embraced the ecclesiastical state, and finally to the

faithful at large to the pastor himself, because, whilst explain ing this Sacrament to others, he himself is excited to stir up
to within him the grace which he received at his ordination whom the Lord has called to his sanctuary, by inspiring them with the same love of piety, and imparting to them a knowledge of those things which will quality them the more to the faithful at large, by III. easily to advance to higher orders making known to them the respect due to the ministers of reliIt also not unfrequently occurs, that, amongst the faith IV. gion. ful there are many who intend their children for the ministry whilst yet young, and some who are themselves candidates for that holy state and it is proper that such persons should not be entirely unacquainted with its nature and obligations. 1 The faithful then are to be made acquainted with the exalted Dignity of dignity and excellence of this sacrament in its highest degree,
II.

others

which is the priesthood. Priests and bishops are, as it were, the interpreters and heralds of God, commissioned in his name to teach mankind the law of God, and the precepts of a Chris

Im they are the representatives of God upon earth. or func possible, theiefore, to conceive a more exalted dignity, tions more sacred. Justly, therefore, are they called not only 3 3 and power angels, but gods, holding, as they do, the place
tian life

and authority of times an elevated

But the priesthood, at all earth. transcends in the New Law all others in dignity. The power of consecrating and offering the body and blood of our Lord and of remitting sin, with which the be priesthood of the New Law is invested, is such as cannot comprehended by the human mind, still less is it equalled by, or assimilated to, any thing on earth. Again, as Christ was
office,

God on

5 the Father, 4 the Apostles and Disciples by Christ, sent for even so are priests invested with the same power, and the perfecting of the saints, for the work of the ministry, and the edification of the body of Christ." 8

sent

by

"

Those who
are to re-

This office, therefore, one to those only it is

:
1

is

to

not to be rashly imposed on any be intrusted, who, by the sanctity

Qui special ad mores eorum qui in aliquo ordine ecclesiaslico sunt, videndum immo sciendum Cone. Trid. in posleriore parte cujusque sessionis, quae esl de reformatione quod vero altinet a ordinem ut est sacramentum, vide idem Cone,
esl,
;

sess. 13. el

de singulis ordmationibus vide Cone. Carlhag. IV. sub Anastasio Ponti398. fice. * Matt, xxvni. 19. 3 Ps. Ixxxi. 6. 2 Mai. ii. 7. John viii. 36. De sacerdotii dignitate vide Ignat. epist ad Smyrn. Amb. lib. 6 Ephes. iv. 12. et lib. 10. ep. 82. Chrysost. horn. 60. ad pop. Antioch, et in Mall, horn5. epist 32. 83. Wazian. oral. 17. ad suos cives.

anno

<

On

the

Sacrament of Orders.
"

213
ceive Or1
.

of their lives, by their knowledge, their faith, and their pruNor let any one dence, are capable of sustaining its weight but he that is take this honour to himself," says the Apostle,
:
"

^Ji^
their
S1

view s

called

by God

as

Aaron

was."

This

call

nise, in that of the lawful ministers of his

from God we recogChurch. Of those,

:"

anddispo-

arrogantly obtrude themselves into the sanctuary, a I sent not the prophets, and yet they ran the Lord has said such sacrilegious intruders bring the greatest misery on them 3 But selves, and the heaviest calamities on the Church of God. as in every undertaking the end proposed is of the highest im
"

who would

portance, (when the end is good, every thing proceeds well) the candidate for the ministry should first of all be admonished to propose to himself no motive unworthy of so exalted a sta tion ; an admonition which demands particular attention in these

our days,

when the faithful are but too unmindful of its spirit: there are those who aspire to the priesthood with a view to secure to themselves a livelihood, who, like worldlings in mat elf. ters of trade or commerce, look to nothing but sordid True, the natural and divine law command, that to use the
words of the Apostle, he that serves the altar, should live by the altar;" 4 but to approach the altar for gain, this indeed were
"

a sacrilege of the blackest die. Others there are whom a love of honours, and a spirit of ambition conduct to the altar ; others whom the gold of the sanctuary attracts ; and of this we require no other proof than that they have no idea of embracing the ecclesiastical state unless preferred to some rich ecclesiastical
benefice.
5
lings,"

These are they whom the Lord denounces as hire feed themselves, who, to use the words of Ezekiel,
"

"

8 Their turpitude and profligacy have not sheep." only tarnished the lustre and degraded the dignity of the sacer dotal character in the eyes of the faithful, but the priesthood brings to them in its train the same rewards which the Apostleeternal perdition. ship brought to Judas But they who, in obedience to the legitimate call of God, un dertake the priestly office, solely with a view to promote his

and not the

The obligation to enter by the door." glory, are truly said of promoting his glory is not confined to them alone ; for this
"

were all men created this the faithful in particular, consecrated, as they have been, by baptism to God, should promote with their whole hearts, their whole souls, and with all their strength.

Not enough,
to

himself

to

therefore, that the candidate for holy orders propose seek in all things the glory of God, a duty com
:

mon

alike to all men, and particularly incumbent on the faithful he must also be resolved to serve God in holiness and right

eousness, in the particular sphere in which his ministry is to As in an army, all obey the command of the be exercised. general, whilst amongst them some hold the place of colonel, some of captain, and others, stations of subordinate rank : so in
Heb.
1

v. 4.
ix. 13.

2 5

Jerem.

xxiii.

21.

3 6

Vid.

dist, 23.

multis in capitibus.
1.

Cor.

John

x. 12.

Ezek. xxxiv.

The Catechism of the Council of Trent.

the Church, whilst all without distinction should be earnest in the pursuit of piety and innocence, the principal means of ren

dering homage to God ; to those, however, who are initiated in the Sacrament of Orders, special offices belong, on them special functions devolve to offer sacrifice for themselves, and for all

law of God to exhort and and ready compliance with its injunc to adminster the Sacraments, the sources of grace. In a word, set apart from the rest of the people, they are en gaged in a ministry the most sacred and the most exalted.
the people
to instruct others in the

form them tions and

to a faithful

Having explained these matters to the faithful, the pastor will next proceed to expound those things which are peculiar to this crament of Sacrament, that thus the candidate for orders may be enabled to Orders, form a just estimate of the nature of the office to which he as two-fold, of pires, and to know the extent of the power conferred by Al MirisdicThis power is tion, and of mighty God on his Church and her ministers. orders. the power of orders two-fold, of jurisdiction, and of orders has reference to the body of our Lord Jesus Christ in the Holy
Conferred by the Sa
:

The power

Eucharist, that of jurisdiction to his mystical body, the Church; for to this latter belong the government of his spiritual kingdom on earth, and the direction of the faithful in the way of salva tion. In the power of Orders is included not only that of con secrating the Holy Eucharist, but also of preparing the soul for its worthy reception, and whatever else has reference to the sacred mysteries. Of this the Scriptures afford numerous at
testations,

amongst which the most striking and weighty are

contained in the words recorded by St. John and St. Matthew on this subject: "As the Father hath sent me," says the Re I send you Receive ye the Holy Ghost: whose sins deemer,
"

you shall forgive, they are forgiven them, and whose sins you and again, shall retain, they are retained Amen, I say unto you, whatever you shall bind on earth, shall be bound also in
"

;"*

heaven
also in

and whatever you shall loose on earth, shall be loosed

3

Greatness of this

power.

These passages, if expounded by the pastor from the doctrine, and on the authority of the Fathers, will shed considerable light on this important subject. This power far transcends that which was given to those, who, under the law of nature, exercised a special superintend ence over sacred things. 3 The age anterior to the written law must have had its priesthood, a priesthood invested with spirit ual power: that it had a law cannot be questioned and so in timately interwoven are these two things with one another, that, take away one, you of necessity remove the other. 4 As then,
heaven."
:

prompted by the

dictate of the instinctive feelings of his nature, recognises the worship of God as a duty, it follows as a necessary consequence, that, under every form of government, some persons must have been constituted the official guardians

man

John

xx. 2], 22, 23.

2.

Matt,

xviii. 18.
1.

Vid. de consecr. dist.

lio. 4. c. 34.
<

Aug.

lib.

cap. nihil in sacrificiis, Cone. Trid. sess. 22. cap. 19. de civil. Dei, cap. 23.

Iren.

Heb.

vii. 12.

On

the

Sacrament of Orders.

215

of sacred things, the legitimate ministers of the divine worship; and of such persons the power might, in a certain sense, be
(sailed spiritual.

With this power the priesthood of the Old Law was also in vested ; but, although superior in dignity to that exercised un der the law of nature, it was far inferior to the spiritual power
enjoyed under the

Gospel dispensation.

The power, with

the Christian priesthood is clothed, is a heavenly power, raised above that of angels : it has its source not in the Levitical priesthood, but in Christ the Lord, who was a priest not

which

according to Aaron, but according to the order of MelchiseHe it is who, endowed with supreme authority to dech. 1
grant

pardon and grace, has bequeathed this power to his Church, a power limited, however, in its extent, and attached
sacraments.
exercise this power, therefore, ministers are appointed Name of and solemnly consecrated, and this solemn consecration is de- thls Sacrathe Sacrament of Orders." To nominated Ordination," or Orders" has been made designate this Sacrament, the word
" "

to the

To

"

use of by the Holy Fathers, because its signification is very comprehensive, and, therefore, well adapted to convey an idea of the dignity and excellence of the ministers of God. Under stood in its strict and proper acceptation, order is the disposition of superior and subordinate parts, which, when united, present a combination so harmonious as to stand in mutual and accord ant relations. Comprising then, as the ministry does, many gradations and various functions, and disposed, as all these gra dations and functions are, with the greatest regularity, this Sacra the Sacrament of Orders," ment is very appropriately called That Holy Orders are to be numbered amongst the Sacra- Orders, a ments of the Church, the Council of Trent establishes on the Sacrament, same principle to which we have so often referred in proving the other Sacraments. A Sacrament is a sensible sign of an invisible grace, and with these characters Holy Orders are in vested their external forms are a sensible sign of the grace and power which they confer on the receiver : Holy Orders, 2 Hence the bishop, therefore, are really and truly a Sacrament. handing to the candidate for priest s orders, a chalice which contains wine and water, and a patena with bread, says : Re ceive the power of offering Sacrifice," &c., words which, according to the uniform interpretation of the Church, impart power, when the proper matter is supplied, of consecrating the Holy Eucharist, and impress a character on the soul. To this
"

"

power

is

annexed grace duly and lawfully

to

discharge the

priestly office, according to these words of the Apostle: "I admonish thee, that th :-u stir up the grace of God which is in
1

Heb.
3.

vii. 11.

de online, ordinem esse sacramentum vid. Trid. sess. 23. de ordine. c. et can. 3, 4, 5. Cone. Florent. in decret. de sacr. Aug. lib. 2. contr. epist. Parmen. cap. 13. de bono conjug. cap. 24. et lib. 1. de bapt. contra Donat. c 1.
2 Sess. 23.
I.

et

Leo.

epist. 18.

Greg, in

c. 10. libr. 1.

Reg.

J 1

The Catechism of

the Council of Trent.

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
1

sobriety."

Number of
Orders.

With regard

to the
"

Council of Trent,

is a divine thing, it greater dignity and veneration, that in the admirable economy of the Church there should be several distinct orders of minis

number of orders, to use the words of the As the ministry of so exalted a priesthood was meet, in order to surround it with the

intended by their office to serve the priesthood, and so disposed, as that, beginning with the clerical tonsure, they may ascend gradually through .the lesser to the greater orders." Their number, according to the uniform and universal doctrine of the Catholic Church, is seven, Porter, Reader, Exorcist, 3 That these compose Acolyte, Sub-deacon, Deacon, and Priest. the number of ministers in the Church may be proved from the functions necessary to the solemn celebration of Mass, and to the consecration and administration of the Holy Eucharist, for which they were principally instituted. Of these some are
ters,

lesser, which are Holy Orders are Subdeaconship, Deaconship, and Priesthood; the lesser or Minor

greater, called

"

which Minor

are also called

Orders."

"

Holy,"

some

The

greater or

tate the

Tonsure,
its

Orders are Porter, Reader, Exorcist, and Acolyte. To facili duty of the pastor, particularly when conveying instruc tion to those who are about to be initiated in any of the orders, it is necessary to say a few words on each. We shall begin with the tonsure, which is a sort of prepara
:

form,

origin,

and

mport.

As persons are prepared for baptism marriage by espousals, so those who are consecrated to God by tonsure, are prepared for admission to the Sacrament of Orders. Tonsure declares what manner of person he should be, who desires to receive orders the name of Clerk," (clericus) which he receives then for the first time, 3 implies that thenceforward he has taken the Lord for his inhe ritance, like those who, in the Old Law, were consecrated to
tion for receiving orders
for

by exorcisms, and

"

the service of God, and to

tion of the
"

saying,

whom the Lord forbade that any por ground should be distributed in the land of promise, I am thy portion and thy inheritance."* This, al

though true of all Christians, applies in a special manner to those who have been consecrated to the ministry. 5 In tonsure the hair of the head is cut in form of a crown, and should be

worn
siastic

in that form, enlarging the crown according as the eccle advances in Orders. This form of the Tonsure the Church

teaches to be of Apostolic origin : it is mentioned by the most ancient and venerable Fathers, by St. Denis the Areopagite, 6
1

Tim.

i.

6.

Horum ordinum

rr.eminerunt Dionys.

lib.

Eccl. Hier. cap.

3.

Cornel.
lib. 6.

epist ad Fab. episcop Antioch. extat apud Euseh. Hist. Eccles, Cone. Garth. 4. can. 4. et seq. Ignat. epist. ad Antioch. 3 xMe 35, sors. a lot. T. 4 Num. xviii. 20. 6 Vid. Hieron. epist. 2. ad Nepot. et citatur 12. q. 1. c. clericus. 6 Dionys. de Eccles. Hier. c. 6. part. 2.

Papa in cap. 35

On

the Sacrament of Orders.

217

3 1 by St. Augustine, and by St. Jerome. According to these venerable personages the Tonsure was first introduced by the prince of the Apostles, in honour of the crown of thorns which

was pressed upon the head of the Redeemer ; that the instrument devised by the impiety of the Jews for the ignominy and tor ture of Christ may be worn by his Apostles as their ornament and glory. It was also intended to signify that the ministers of religion are, in all things, so to comport themselves, as to Some, carry about them the figure and the likeness of Christ. however, assert that tonsure is an emblem of the royal dignity, which belongs peculiarly to those who are specially called to the inheritance of God for to the ministers of the Church be longs, in a peculiar manner, what the Apostle Peter says of all Christians : You -are a chosen generation, a royal priest hood, a holy nation." 3 Others are of opinion that tonsure, which is cut in form of a circle, the most perfect of all figures, is emblematic of the superior perfection of the ecclesiastical state or that, as it consists of cutting off hair, which is a sort of superfluity, it implies a contempt of worldly things, and a detachment from all earthly cares and concerns. The order of Porter follows Tonsure : its duty consists in taking care of the keys and door of the Church, and in suf The Por fering none to enter to whom entrance is prohibited. ter also assisted at the Holy Sacrifice, and took care that no one should approach too near the altar or interrupt the celebrant. To the order of Porter also belonged other functions, as is clear from the forms used at his consecration : taking the keys from
:
"

Porter,

the altar and CONDUCT handing them to him, the bishop says YOURSELF AS HAVING TO RENDER AN ACCOUNT TO GoD FOR THOSE THINGS WHICH ARE KEPT UNDER THESE KEYS." That in the ancient Church this office was one of considerable dignity may be inferred from still existing ecclesiastical observances ; for to
"

AND BE YOU A REHEARSER OF THE WoRD OF GoD, DESTINED, IF YOU APPROVE YOURSELF FAITHFUL AND USEFUL IN THE DISCHARGE
1

Porter belonged the office of treasurer of the Church, to also attached that of guardian of the sacristy ; sta tions the duties of which are still numbered amongst the most honourable functions of the ecclesiastic. 4 The second amongst the Minor Orders is that of Reader : to Reader him it belongs to read to the people, in a clear and distinct voice, the sacred Scriptures, particularly the Nocturnal Psalmody ; and on him also devolves the task of instructing the faithful in the rudiments of the faith. Hence the bishop, in presence of the people, handing him a book which contains what belongs to the exercise of this RECEIVE (THIS BOOK,) function, says :

the

which was

"

Aug. serm.
c. 22.

2 5.

17. ad Fratres in Eremo. Hier. in cap. 44. Ezek. vid. Rliaban. Maur.

lib.

de institut

cleric.

Bed.

lib. hist.

Angl.
3 1

4 de reform, c. 17. Cone. Tolet. c. 6. et citatur. disL 25. Ostiar. Isid. lib. de Eccl. c. 14. et dist 25. c. perlectis, et apud Baron. AnnaL Eccl. an. 34. num. 287. et an. 44, num. 78. et num. 80

Pet. ii. 9. De Ostiario vid. Trid. sess. 23.

19

2E

218

The, Catechism of the Council of Trent.

OF YOUR OFFICE, TO HAVE A PART WITH THOSE WHO FROM THE BEGINNING, HAVE ACQUITTED THEMSELVES WELL IN THE MINISTRY OF THE DIVINE WORD." 1
Exorcist.

The

third order

to invoke the

clean spirits.

is that of Exorcist to him is given power name of the Lord over persons possessed by un Hence the bishop, when initiating the Exorcist,
:
"

hands him a book containing the exorcisms, and says: TAKE THIS AND COMMIT IT TO MEMORY, AND HAVE POWER TO IMPOSE HANDS ON PERSONS POSSESSED, BE THEY BAPTIZED OR CATECHU
MENS."

Acolyte.

fourth and last amongst the Minor Orders is that of Aco the duty of the Acolyte is to attend and serve those in holy orders, Deacons and Sub-deacons, in the ministry of the altar. The Acolyte also attends to the lights used at the cele bration of the Holy Sacrifice, particularly whilst the Gospel is read. At his ordination, therefore, the bishop, having carefully admonished him of the nature of the office which he is about to
lyte
:

The

assume, places in his hand a light, with these words RECEIVE THIS WAX-LIGHT, AND KNOW THAT HENCEFORWARD YOU ARE DE
"

Sub-dea
con.

VOTED TO LIGHT THE CHURCH, IN THE NAME OF THE LORD." He then hands him empty cruits, intended to supply wine and water for the sacrifice, saying RECEIVE THESE CRUITS, WHICH ARE TO SUPPLY WINE AND WATER FOR THE EUCHARIST OF THE BLOOD OF CHRIST, IN THE NAME OF THE LORD." S Minor Orders, which do not come under the denomination of Holy, and which have hitherto formed the subject-matter of our exposition, are, as it were, the vestibule through which we
"

ascend to holy orders. Amongst the latter the first is that of Sub-deacon his office, as the name implies, is to serve the
:

in the ministry of the altar to him it belongs to pre pare the altar-linen, the sacred vessels, the bread and wine ne cessary for the Holy Sacrifice, to minister water to the Priest
:

Deacon

or Bishop at the washing of the hands at Mass, to read the Epistle, a function which was formerly discharged by the Dea con, to assist at Mass in the capacity of a witness, and see that the Priest be not disturbed by any one during its celebration.

These
deacon,
that

functions,

may

which appertain to the ministry of the Subbe learned from the solemn ceremonies used at his
In the

first place, the bishop admonishes him he assumes the solemn obligation of per petual continence, and proclaims aloud that he alone is eligible to this office, who is In prepared freely to embrace this law. the next place, when the solemn prayer of the Litanies has been recited, the Bishop enumerates and explains the duties and func tions of the Sub-deacon. This done, each of the candidates for

consecration.

by

his ordination

1 Vid. Cypr. epist. 33. et Tertull. de prescript, c. 61. et apud Baron. Annal. Eccl. anno. 34. num. 287. et an. 54. 78, 79. an. 153. num. 93. an. 456. num. 20. 2 De Exorcist, vid. supra cit. auctores et apud Baron. Annal. Eccl. an. 34. num.

287. an. 44.

num.

78. et

num.

80. an. 237.

num.

89. an. 56.

num.

5. et

num.

8. 9. 10.

H.
3

12.

De

num.

Acolytis vid. etiam Cypr. epist. 55. et

39. et

num.

apud Baron. Annal. Eccl.

an.

44

80.

On

the

Sacrament of Orders.

219

ordination receives from the Bishop a chalice and consecrated patena, and from the Archdeacon, cruits filled with wine and water, and a basin and towel for washing and drying the hands, These ceremo to remind him that he is to serve the Deacon.
nies
"

the

bishop accompanies with

this

solemn admonition
:

I ADMO SEE WHAT SORT OF MINISTRY IS CONFIDED TO YOU NISH YOU THEREFORE SO TO COMPORT YOURSELVES AS TO BE PLEAS ING IN THE SIGHT OF GOD." Additional prayers are then recited,

and when, finally, the bishop has clothed the Sub-deacon with the sacred vestments, on putting on each of which he makes use of appropriate words and ceremonies, he then hands him RECEIVE THE BOOK OF THE the book of the Epistles, saying EPISTLES, AND HAVE POWER TO READ THEM IN THE CHURCH OF
"

1 GOD, BOTH FOR THE LIVING AND THE DEAD." The second amongst the Holy Orders is that of Deacon his ministry is more comprehensive, and has been always deemed more holy to him it belongs constantly to accompany the bishop, to attend him when preaching, to assist him and the priest also during the celebration of the Holy Mysteries, and at the administration of the Sacraments, and to read the Gospel at the Sacrifice of the Mass. In the primitive ages of the Church, he not unfrequently exhorted the faithful to attend to the divine
: :

Deacon,

worship, and administered the chalice in those Churches, in the faithful received the Holy Eucharist under both kinds In order to administer to the wants of the necessitous, to him

which

was

also

To
and

the

Deacon

committed the distribution of the goods of the Church. also, as the eye of the bishop, it belongs to in

who within his diocesC lead lives of piety and who do not ; who attend the Holy Sacri fice of the Mass and the instructions of their pastors, and who do noti that thus the bishop, made acquainted by him with these matters, may be enabled to admonish each offender pri vately, or, should he deem it more conducive to their reforma He also calls over tion, to rebuke and correct them publicly. the names of catechumens, and presents to the bishop those who are to be promoted to orders. In the absence of the bishop and priest, he is also authorized to expound the Gospel to the people, not however from an elevated place, to make it under That the stood that this is not one of his ordinary functions. greatest care should be taken, that no unworthy person be ad vanced to the oifice of Deacon, is evinced by the emphasis with which the Apostle, writing to Timothy, dwells on the morals, the virtue, the integrity which should mark the lives of those who are invested with this sacred character. 3 The rites and ceremonies used at his ordination also sufficiently convey the same lesson of instruction. The prayers used at the ordination
quire and ascertain
edification,
1

De

dist. 17. c. presbyteris, Can. Apost. 2. Aurel. 3. cap. 2. Eliber. can. 33.

Subdiaconis prater auctores supra citatos vide Cypr. epist 24. et epist. 42. can. 25. Cone. Carthag. 4. can. 5. Arelat. 2. can. Leo I. Epist. 82. item apud Baron. Annal. Eccl.
21. an. 324.
2
1

an 44 num. 79. et 80. an. 253. num. 72. num, 97. an. 239. num. an. 588. num. 48. an. 589. num. 6. an. 1057. num. 32.

num.
iii.

128.

Tim.

8.

220
of a

The Catechism of the Council of Trent.

more numerous and solemn than at that of a his person is also invested with the sacred stole : of his ordination as of that of the first Deacons who were or

Deacon

are

Sub-deacon

Pnest.

dained by the Apostles, 1 the imposition of hands also forms a part and, finally, the book of the Gospels is handed to him by the bishop with these words RECEIVE POWER TO :J:AD THE GOSPEL IN THE CHURCH OF GOD, AS WELL FOR THE LIVING AJS FOR THE DEAD, IN THE NAME OF THE LORD." 3 The third and highest degree of all Holy Orders is the Priest hood. Persons raised to the Priesthood the Holy Fathers dis
;
"

they are called Presbyters," which in and which was given them, not only to express the mature years required by the Priesthood, but still more, the gravity of their manners, their knowledge and pru Venerable old age is not that of long time, nor counted dence
"

tinguish

by two names

Greek

signifies elders,

"

by

hairs

The

Priest

hood, two
fold;

Internal,

but the understanding of a man is grey ; Priests," (Sacerdotes) because they are also called they are consecrated to God, and to them it belongs to admi nister the sacraments and to handle sacred things. But as the Priesthood is described in the Sacred Scriptures as two-fold, internal and external, a line of distinction must be drawn between them, that the pastor may have it in his power to explain to the faithful the Priesthood which is here meant. The internal Priesthood extends to all the faithful, who have been baptized, particularly to the just, who are anointed by the
the
3
"

number of years

:"

and exter
nal.

Spirit of God, and by the divine grace are made living members of the High-priest Christ Jesus. Through faith inflamed by charity, they offer spiritual sacrifices to God on the altar of their hearts, and in the number of these sacrifices are to be reckoned good and virtuous actions, referred to the glory of God. Hence we read in the Apocalypse : Christ hath washed us from our sins in his own blood, and had made us a kingdom and 4 The doctrine of St. Peter to priests to God and his Father." the same effect we find recorded in these words Be you also as living stones, built up, a spiritual house, a holy priest hood, to offer up spiritual sacrifices acceptable to God by Jesus 5 Christ." The Apostle also exhorts us, "to present our bodies a living sacrifice, holy, pleasing unto God, our reasonable ser 6 vice and David had said long before A sacrifice to God a contrite and humble heart, O God is an afflicted spirit ; thou wilt not despise." 7 That all these authorities regard the internal Priesthood, it requires little discernment to discover. The external Priesthood does not extend indiscriminately to
" "

"

;"

Acts

vi. 6.

De

Diaconis praeter eitatos supra vid. Clem.

lapsis.

Cypr. de

epist 1. an. 33. num. 41. an. 34. num. 283. an. 285 et 287. an. 34. num. 316. an. 44. num. 78 et 80. an. 57. num. 31 et num. 195. an. 58. num. 102, an. 112. num. 7. 8. 9. an. 316. num. 48. an. 324. num. 325. an 325. num. 152. an. 401. num. 44 et 47. an. 508. num. 3 Wisd. 4. 8. 15. an. 741. num. 12 6 Rom. xii. 1. 7 Ps. 1. 19. si Pet. ii. 5. Apoc. i. 5, 6
<

Constit. Apostol. lih. 2. c. 6 serm. de S. Laurent. Clem. Rom. ad Jacob. Fratrem Domini, Hier. epist. 48. et apud Baron. Annal. Eccl.

Rom.

Amb.

lib. 1. offic. c.

41.

Leo

1.

On

the

Sacrament

of Orders.

22

the great body of the faithful ; it is appropriated to a certain class of persons, who, being invested with this august charac ter, and consecrated to God by the lawful imposition of hands and the solemn ceremonies of the Church, are devoted to some
the sacred ministry. particular office in This distinction of Priesthood is observable even in the Old This n have already seen that David spoke of the internal Law.

We

Priesthood

and with regard

to the external, the

numerous com-

^r

the Old

dis-

fl

mands delivered by God to Moses and Aaron in reference to it, are too well known to require special mention. Moreover, the
Almighty appointed the tribe of Levi to the ministry of the tem member of a differ ple, and forbade by an express law that any and Osias, stricken by ent tribe should assume that function
;

Law.

with leprosy for having usurped the sacerdotal office, was visited with the heaviest chastisement for his arrogant and sacri 1 As, then, we find this same distinction of legious intrusion.

God

We here

internal and external Priesthood in the

New Law,

the faithful

are to be informed that

here speak of the external only, for n al priest hood that alone belongs to the Sacrament of Holy Orders. The office of the Priest is then, as the rites used at his con- Its office 6 secration declare, to offer sacrifice to God, and to administer the ^ Sacraments of the Church: the bishop, and after him the priests rites by which it is who may be present, impose hands on the candidate for priestconfe rred hood then placing a stole on his shoulders, he adjusts it in j receives strength from form of a cross, to signify that the priest if. above, to enable him to carry the cross of Jesus Christ, to bear the sweet yoke of his divine law, and to enforce this law, not by word only, but also by the eloquent example of a holy life. HI. He next anoints his hands with sacred oil, reaches him a chalice RECEIVE containing wine and a patena with bread, saying POWER TO OFFER SACRIFICE TO GoD, AND TO CELEBRATE MASS AS WELL FOR THE LIVING AS FOR THE DEAD." By these WOrds and ceremonies he is constituted an interpreter and mediator between God and man, the principal function of the Priesthood. IV. Finally, placing his hands on the head of the person to be or-

we

ak

e xt e r .

j^

"

RECEIVE YE THE HOLY GHOST ; dained, the bishop says : WHOSE SINS YOU SHALL FORGIVE, THEY ARE FORGIVEN THEM:
"

AND WHOSE

3 SINS YOU SHALL RETAIN, THEY ARE RETAINED thus investing him with that divine power of forgiving and re taining sins, which was conferred by our Lord on his disciples These are the principal and peculiar functions of the Priest
;"

hood.

The Order

ferent degrees of dignity and power. those who are simply called Priests,

of Priesthood, although essentially one, has dif- The The first is confined to

pneat-

have

and whose functions we has differThe second is that of Bishops, who are ent degrees explained. placed over their respective Sees, to govern not only the other ^nd wwer

^^ h^e

now

Amb. lib. 4. de sacram. cap. 1. August, lib. 10. de civ. Dei, erm. 3. de Annivers. Pontific. 2 Par. 26. 18, 19. ajohniii xx. 22,23
1

c.

6 et

10.

Leo.

19*

222

The Catechism of the Council of Trent.

ministers of the Church, but also the faithful
less vigilance and their salvation.
;

and, with sleep

unwearied

care, to

watch over and promote

the Sacred Scriptures frequently call the pastors of the sheep and their office, and the duties which it imposes, are developed by Paul in his sermon 1 to the Thessalonians, recorded in the Acts of the Apostles. Peter also has left for the guidance of Bishops a divine rule and if their lives harmonize with its spirit, will no doubt

Hence

them

"

;"

they

HI.

be esteemed, and will really be, good pastors. 3 But Bishops are also called Pontiffs," a name borrowed from the ancient Romans, and used to designate their Chief-priests. The third degree is that of Archbishop he presides over several Bishops, and is also called Metropolitan," because he is placed over
"

"

IV.

the Metropolis of the Province. Archbishops, therefore, (al though their ordination is the same,) enjoy more ample power, and a more exalted station than bishops. Patriarchs hold the fourth place, and are, as the name implies, the first and supreme Fathers in the Episcopal order. Formerly, besides the Sove reign Pontiff, there were but four Patriarchs in the Church
:

their dignity

the Patriarch of Constantino an ple, although last in the order of time, was first in rank honour conceded to him as Bishop of Constantinople, the capi tal of the Next to the Patriarchate of Con imperial world.
;

was not

the

same

stantinople,
gelist St.

is

Mark by command

that of Alexandria, a see founded by the Evan of the prince of the Apostles. The
St. Peter, and and last, the Pa James, the brother of

third

is

the

first

the Patriarchate of Antioch, founded seat of the Apostolic See ; the fourth

by

triarchate of Jerusalem,

founded by

St.

our Lord.
V.

Superior to all these is the Sovereign Pontiff, whom Cyril, Archbishop- of Alexandria, denominated in the Council of Ephesus, "the Father and Patriarch of the whole world." Sitting in that chair in which Peter the prince of the Apostles
sat
to the close of life, the Catholic Church recognises in his person the most exalted degree of dignity, and the full
;

amplitude of jurisdiction a dignity and a jurisdiction not based on synodal, or other human constitutions, but emanating from no less an authority than God himself. As the successor of St. Peter, and the true and legitimate vicar of Jesus Christ, he, therefore, presides over the Universal Church, the Father and Governor of all the faithful, of Bishops, also, and of all other 3 prelates, be their station, rank, or power what they may. Instruction From what has been said, the pastor will take occasion to inh form the faithful what are tne principal offices and functions of fulon?hL Sacrament. Ecclesiastical Orders, and their degrees, and, also, who is the minister of this Sacrament.
"

Pontificis vid. Anacl. epist, 3. c. 3. et citatur dist. 22. c. Sa lib. 7. epist. 64 et 65. Nicol. Pap. epist. ad Mediolanens. et citat dist. 22. c. omnes, vid. item eadem dist. c. Constantin. Cone. Chalced. in ep. ad

Acts xx. 28. De primatu

2 i

pe t. v

2.

Summi

crosancta. Greg,

Leonem.

On
That
to the

the

Sacrament of Orders.

223

Bishop belongs exclusively the administration of The minisr of the is matter of certainty, and is easily proved by Jf r Sacrament _, -i the authority of Scripture, by traditional evidence the most un- of Orders, a Bishop, equivocal, by the unanimous attestation of all the Holy Fathers, by the decrees of Councils, and by the practice of the Univer Some Abbots, it is true, were occasionally per sal Church. mitted to confer Minor Orders all, however, admit that even this is the proper office of the Bishop, to whom, and to whom alone, it is lawful to confer the other Orders Sub-deacons, Deacons, and Priests are ordained by one Bishop only, but ac cording to Apostolic tradition, a tradition which has always been preserved in the Church, he himself is consecrated by
this

Sacrament

three Bishops.

now come to explain the qualifications necessary in the Necessity candidate for Orders, particularly for Priesthood. From what of e x renie we shall have said on this subject, it will not be difficult to de- promoting cide what should also be the qualifications of those who are to to Orders, be initiated in other Orders, according to their respective offices and comparative dignities. That too much precaution cannot be used in promoting to Orders is obvious from this considera the other Sacraments impart grace for the sanctifition alone cation and salvation of those who receive them Holy Orders for the good of the Church, and therefore for the salvation of all Hence it is that Orders are conferred on certain her children. appointed days only, days on which, according to the most an cient practice of the Church, a solemn fast is observed, to ob
:

We

from God by holy and devout prayer, ministers not unwor thy of their high calling, qualified to exercise the transcendant power with which they are to be invested, with propriety and to the edification of his Church.
tain

In the candidate for priesthood, therefore, integrity of life is Qualifiesand essential qualification, not only because to procure, t ons (or theories*,. /. -i ,., or even to permit his ordination, whilst his conscience is bur- hood. Ithe weight of mortal sin, is to aggravate his former dened with guilt, by an additional crime of the deepest enormity ; but, also, because it is his to enlighten the darkness of others by the lustre of his virtue, and the bright example of innocence of life. The lessons addressed by the Apostle to Titus and to Timo
a
first
.

tion

should, therefore, supply the pastor with matter for instruc nor should he omit to observe, that whilst by the com mand of God bodily defects disqualified for the ministry of the

thy

Old Law, in the Christian dispensation such exclu sion rests principally on the deformities of the mind. The candidate for Orders, therefore, in accordance with the holy practice of the Catholic Church, will first study diligently to purify his conscience from sin in the Sacrament of Penance. In the Priest we also look not merely for that portion of knowledge which is necessary to the proper administration of an intimate acquaintance the Sacraments : more is expected
altar in the
1

Tit.

i.

and

Tim.

iii.

224

The Catechism of the Council of

Trent.

with the science of the Sacred Volume should fit him to instruct the faithful in the mysteries of religion, and in the precepts of the Gospel, to reclaim from sin, and excite to piety and virtue.
consecration and administration of the Sacraments, and who are committed to his care in the way of salvation, constitute two important duties of the pastor. "The lips of the priest," says Malachy, "shall keep know because he is ledge, and they shall seek the law at his mouth the angel of the Lord of Hosts." 1 To a due consecration and administration of the Sacraments, a moderate share of know ledge suffices ; but to instruct the faithful in all the truths and duties of religion, demands considerable ability, and extensive knowledge. In all priests, however, recondite learning is not
the instruction of those
;

The due

Note.

On whom
Orders are not to be
conferred.

demanded it is sufficient that each possess competent know ledge to discharge the duties of his own particular office in the ministry. The Sacrament of Orders is not to be conferred on very young, or on insane persons, because they do not enjoy the use of reason : if administered, however, it no doubt impresses a
:

The age required for the reception of the different Orders may be easily known by consulting the decrees of the Council of Trent. Persons obligated to render certain stipu lated services to others, and therefore not at their own disposal, are inadmissible to Orders; persons accustomed to shed blood, and homicides, are also excluded from the ecclesiastical state by an ecclesiastical law, and are irregular. The same law ex cludes those whose admission into the ministry may and must and hence illegitimate children, bring contempt on religion and all who are born out of lawful wedlock, are disqualified for
character.
;

Effects of

the Sacra

ment of
Orders.
I.

Finally, persons who are maimed, or who labour under any remarkable personal deformity, are also ex cluded ; such defects offend the eye, and frequently incapacitate for the discharge of the duties of the ministry. Having explained these matters, it remains that the pastor unfold the effects of this Sacrament. It is clear, as we have

the sacred ministry.

already said, that the Sacrament of Orders, although primarily instituted for the advantage and edification of the Church, im
receives it with the proper dispositions, and enables him to discharge with fidelity the duties which it imposes, and amongst which is to be numbered the administration of the Sacraments. As baptism qualifies for their reception, so Orders qualify for their administration. Or ders also confer another grace, which is a special power in re ference to the Holy Eucharist a power full and perfect in the priest, who alone can consecrate the body and blood of our
parts grace to

him who

which

qualifies

II.

III.

Lord, but in the subordinate ministers, greater or less in propor tion to their approximation to the sacred mysteries of the altar. This power is also denominated a spiritual character, which, by a certain interior mark impressed on the soul, distinguishes the
1

Malach.

ii.

7.

On
ecclesiastic

the

Sacrament of Matrimony.
rest of the faithful, and devotes
"

22o

from the

them spe
to

Neglect not the grace that is in thee, which was given thee by prophecy, and with the imposition of the hands of the priesthood I admonish thee, that thou stir up the grace of God, again,
;"*
"

This the Apostle cially to the divine service. had in view, when he thus addressed Timothy :

seems

have

hands." the imposition of Our of Orders let thus much suffice. has been to lay before the pastor the most important purpose with matter particulars upon the subject, in order to supply him upon which he may draw for the instruction of the faithful, and

which

is

in thee

by

my

On

the Sacrament

their

advancement

in Christian piety.

ON THE SACRAMENT OF MATRIMONY.

As it is the duty of the pastor to propose to himself the holi- A life of continence ness and perfection of the faithful, his earnest desires must be in full accordance with those of the Apostle, when, writing to the 8 re dbyall.
i

Corinthians, he says
self
3
;"

"

that

is,

that all

would that embraced the

I

all

men were even

as

my
If

virtue of continence.

there be
to

any one blessing superior to every other, it surely falls the lot of him who, unlettered by the distracting cares of the

world, the turbulence of passion tranquillized, the unruly de sires of the flesh extinguished, reposes in the practice of piety

and the contemplation of heavenly things. But as, according The saneof mat to the same Apostle, every one hath his proper gift from God, M y one after this manner, and another after that," 4 and marriage is gifted with many divine blessings, holding, as it does, a place amongst the Sacraments of the Church, and honoured, as it 5 was, by the presence of our Lord himself, it becomes the ob
"

vious duty of the pastor to expound its doctrine ; particularly when 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," they well understood the numerous and import ant advantages which must flow to Christian society from a knowledge of the sanctity and an inviolable observance of the obligations of marriage ; whilst they saw that from an igno rance of the former, and a disregard of the latter, marriage must prove the fertile source of the greatest evils, and the hea viest calamities to the Church of God. The nature and import of marriage are, therefore, to be first Nature a d mjxm explained ; for as vice not unfrequently assumes the semblance ofmamaee i i f i of virtue, care must be taken that the faithful be not deceived to be reV
"

t-

-i

fj

explained.
1

Tim.
<

iv. 14.

2 Tim.

i.

6. *

3 1

Cor.
ii.

vii. 7.

1 Cor. vii.

John

2.

2F

226

The Catechism of the Council of Trent.

by
a false appearance of marriage, and thus stain their souls with the turpitude and defilement of wicked lusts. To give them com petent and correct information on this important subject, we
" "

It Meaning of shall begin with the meaning of the word Matrimony." the word is called Matrimony," because the principal object which a matri female should propose to herself in marriage is to become a mony." mother ; (matrem) or because to a mother it belongs to conceive,
"

-Wedlock."

Mar
riage."

Definition

of matri mony, ex
planation

of

wed bring forth, and train up her offspring. It is also called (conjugium) from the conjugal union of man and wife ; (a conjugendo) because a lawful wife is united to her husband, as it were, by a common yoke. It is called marriage," (nupas St. Ambrose observes, the bride veiled her face tiae) because, (se obnuberent) through modesty, a reverential observance which would also seem to imply that she was to be subject to her husband. 1 Matrimony, in the general opinion of divines, is defined The conjugal and legitimate union of man and woman, which is to last during life." In order that the different parts of this defi nition may be better understood, the pastor will teach that, al though a perfect marriage has all these conditions, viz. internal consent, external assent expressed by words, the obligation and tie which arise from the contract, and the marriage debt by
"

lock,"

"

"

which it is consummated yet the obligation and tie expressed by the word union," alone have the force and nature of marriage. The peculiar character of this union is marked by the word distinguishing it from other contracts by which "conjugal,"
;
"

persons unite to promote their common interests, engage to render some service for a stipulated time, or enter into an agree
contracts all of which differ conjugal union." Next follows the word for persons excluded by law cannot contract legitimate Persons, marriage, and if they do their marriage is invalid. for instance, within the fourth degree of kindred, a boy before his fourteenth year, and a female before her twelfth, the ages established by the laws, 8 cannot contract marriage. The words "which is to last during life," express the indissolubility of the tie, which binds husband and wife.

ment
"

for

some other purpose,

from
;"

essentially

this

"

In

what

marriage
consists.

Hence, it is evident, that in that tie consists marriage. Some eminent divines, it is true, say that it consists in .the consent, The consent of the man and woman as when they define it but we are to understand them to mean that the consent is the
"

;"

cause of marriage, which is the doctrine of the Fathers of the Council of Florence ; because, without the consent and But it is contract, the obligation and tie cannot possibly exist. of absolute necessity that the consent be expressed in words which designate the present time. Marriage is not a simple
efficient
1

De

c. 9.

his nomin. vid. Aug. lib. 19. contr. Faust, c. 26. Ambr. lib. 1. de Abraham in fine, item vid. 30. q. 5. c. foemina, et 33. q. 5. c. Mulier. Isidor. lib. de Eccl

officiis c. 19. 2 Such

laws, the reader will perceiv?, are of a local nature, and vary in different

countries.

T.

On

the

Sacrament of Matrimony.

227

donation, but a mutual contract ; and therefore the consent of one of the parties is insufficient, that of both necessary to its va are obviously the lidity ; and to declare this consent, words medium to be employed. If the internal consent alone, with out any external indication, were sufficient, it would then seem
living in the

necessary consequence, that were two persons, distant countries, to consent to marry, they should contract a true and indissoluble marriage, even before they had mutually signified to each other their con
to follow as a

most separate and

a consequence as repugnant to sent by letter or messenger reason as it is opposed to the decrees and established usage of the Church. It has been wisely provided that the consent of the parties to the marriage contract be expressed in words which have reference to the present time. Words which signify a future time promise, but do not actually unite in marriage: it is evident that what is to be done has no present existence what does not exist can have little or no firmness or stability a proraise of marriage, therefore, does not give a title to the rights of marriage. Such promises are, it is true, obligatory and their violation involves the offending party in a breach of faith but although entered into they have not been actually fulfilled, and cannot therefore constitute marriage. But he who has once entered into the matrimonial alliance, regret it as he afterwards may, cannot possibly change, or invalidate, or undo the com As then the marriage contract is not a mere promise, but pact. a transfer of right, by which the man yields the dominion of his person to the woman, the woman the dominion of her person to the man, it must therefore be made in words which desig nate the present time, the force of which word? abides with undiminished efficacy from the moment of their utterance, and binds the husband and wife by a tie which can never be dis solved, but by death of one of the parties. Instead of words, however, it may be sufficient for the validity of the marriage contract to substitute a nod or other uneeven silence, when the result quivocal sign of tacit consent of female modesty, may be sufficient, provided the parents an; : : ; :
:

The

consent of the

^ expressed in words n ch
|

enceto the
present
time-

A nod or olher une

j^n^ay
-

be suffifor their Hence the pastor will teach the faith- cient daughter. ful that the nature and force of consists in the tie and

swer

obligation

and

that,

marriage without consummation, the consent of the Consum-

parties, expressed in the to constitute a true

manner already explained,

It is certain that

is

sufficient mation not

marriage.

our

first

parents

necessary-

when, according to the Holy Fathers, no consummation took place, were really united in marriage. 1
before their
fall,

The holy
its

Fathers, therefore, say that marriage consists not in consummation, but in the consent of the contracting parties ; a doctrine repeated by St. Ambrose in his book on virginity. 3

Having explained these matters, the pastor will proceed to Marriage teach that matrimony is to be considered in two points of view, tw -fold,
Gen.
ii.

22.

De

iristit.

virgin, cap. 6.

228
natural and sacra mental.

The Catechism of the Council of Trent.

by
either as a natural union, (marriage was invented not by man but nature) or as a sacrament, the efficacy of which transcends the order of nature ; and as grace perfects nature, That was
("

which is spiritual, but that which is natural after wards that which is spiritual,") 1 the order of our matter requires that we first treat of matrimony as a natural contract, and next
not
first
;

as a sacrament.
Natural marriage
instituted

by God.

The faithful, therefore, are to be taught, in the first place, that marriage was instituted by God. read in Genesis, God created them male and female, and blessed them that

We

"

saying
for a
self.

Increase and multiply

:

"

and also

"It

is

not good
;

man to be alone let us make him a help like unto him Then the Lord God cast a deep sleep upon Adam and
fast asleep,

when he was
flesh for
it.

he took one of his

And
into a
:

the

from

Adam
said

Lord God woman, and brought her

ribs, and filled up built the rib which he took

to

Adam

and

Adam

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 a 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, establish the divine institution of Ma
this is

now bone

of

my

"

Indissolu
ble.

trimony. Not only did God institute marriage; he also, as the Coun cil of Trent declares, rendered it perpetual and indissoluble :* "what God hath joined together," says our Lord, "let not man 5 As a natural contract, it accords with the duties of separate." marriage that it be indissoluble ; yet its indissolubility arises principally from its nature as a sacrament ; and this it is that,
in all
Its
its

natural relations, elevates

is

it

however, education of children, and

dissolubility,

at

once opposed

to the highest perfection. to the proper

to the

other important ends of

mar

riage.
Marriage
not obliga
tory

on

all.

But the words "increase and multiply," which were uttered by Almighty God, do not impose on every individual an obliga tion to marry they declare the object of the institution of mar riage and now that the human face is widely diffused, not only is there no law rendering marriage obligatory, but, on the con trary, virginity is highly exalted and strongly recommended in
:

Marriage

why

insti

tuted.
I.

Scripture as superior to marriage, as a state of greater perfection On this subject the doctrine taught by our Lord He that can take it, let himself is contained in these words : him take it 8 and the Apostle says : Concerning virgins I have no commandment from the Lord; but I give counsel as 7 having obtained mercy from the Lord to be faithful." But why marriage was instituted is a subject which demands The first reason of its institution is because nature exposition

and holiness.

"

"

;"

instinctively tends to such a union

i

and under the vicissitudes

Gen
ii.

Cor. xv 46. Matt. xix. 6.

xix. 12.

J (Jen.

27, 28. 4 Sess. 24. init.

i.

18. 21, 22, 23, 24. 6 Matt. xk. 6.

Matt

1 Cor. vii. 25.

On
of

the

Sacrament of Matrimony.

229

life and the infirmities of old age, this union is a source of mutual assistance and support. Another 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 That such was the prin true faith and in the service of God.

II.

cipal object of the Holy Patriarchs when they engaged in the mar ried state, we learn from the Sacred Volumes ; and hence the

angel, when informing Tobias of the lent assaults of the evil demon, says

means of
"

I will
;

repelling the vio show thee who

for they who in they are over whom the devil can prevail such manner receive matrimony, as to shut out God from them selves and from their mind, and to give themselves to their lust, as the horse and mules 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 1 This was also amongst mayest obtain a blessing in children." the reasons why 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 premeditated murder. The third reason is one which is to be numbered amongst the consequences of primeval transgressions stript of original in
"

Note,

III.

nocence,

treason

to fight

human appetite began to rise in rebellion against right and man, conscious of his own frailty, and unwilling the battles of the flesh, is supplied by marriage with an
For against the licentiousness of corrupt desire. let every man have his says the Apostle,
" "

antidote
fear of

fornication,"

woman have her own husband and having recommended to married persons a tempo to give themselves to rary abstinence from the marriage debt, he adds Return together again, lest Satan tempt prayer,"
own
a
wife, and let every
;"

little after,

"

"

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 concurring causes which induce to contract marriage, 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 con demned : we do not find that the Sacred Scriptures condemn
the patriarch Jacob for having chosen Rachel for her beauty, in 3 preference to Lia.

Note

These
:

are the instructions

,

which the pastor

will

communi-

Matrimony

cate to the faithful on the subject of marriage, as a natural con, -11 i j * as a sacrament he will show that marriage is raised to a tract

Sacra>

merit, su-

The superior order, and referred to a more exalted end. giual institution of marriage, as a natural contract, had for object the propagation of the human race : its subsequent elevation to
i

perior to ori- the natural contract-

Tob.

vi. 16, 17, 18. 22.

2 i Cor. vii. 2.

Gen.

xxix.

20

230

T/ie Catechism of the Council of Trent.

Eremplirion of Christ and

his

the dignity of a sacrament is intended for the procreation and education of a people in the religion and worship of the true God, and of our Lord Jesus Christ. When the Redeemer
the close union that subsists between him and Church, and his boundless love towards us, he declares this divine mystery principally by alluding to the holy union of man and wife and the aptitude of the illustration is evinced by this, that of all human relations no one is so binding as that of marriage, and those who stand in that relation are united in the closest bonds of affection and love. Hence the Sacred Scrip
his
;

wou ld exemplify

Church,

tures, by assimilating it to marriage, frequently place before us this divine union of Christ with his Church.
Marriage a

Sacrament

fa e

That marriage is a sacrament has been at church as a certain and well ascertained
is
"

all

times held
;

by

truth

and

in this

she

supported by the authority of the Apostle in his Epistle should love their Husbands," says he, Ephesians he who loveth his wife, loveth wives, as their own bodies himself, for no one ever hated his own flesh, but nourisheth and cherisheth it, even as 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 cleave 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." 1 When the Apostle says This is a great sacrament," he means, no 3 doubt, to designate marriage; as if he had said: The conjuga union between man and wife, of which God is the author, is a sacrament, that is, a sacred sign of the holy union that subsists between Christ and his Church. That this is the true meaning of his words is shown by the Holy Fathers who have inter and the Council of Trent has given to it preted the passage
to the
"

"

3 The husband therefore is evidently interpretation. the Apostle to Christ, the wife to the Church ;* compared by

the

same

3 "the man is head of the woman, as Christ is of the Church;" and hence the husband should love his wife, and again, the wife should love and respect her husband, for Christ loved his Church, and gave himself for her;" and the Church, as the
"

It signifies

same Apostle teaches, is subject to Christ. That this sacrament signifies and confers
t
"

*nd confers

grace, and in this ^e nature of a sacrament principally consists, we learn from these words of the Council of Trent: The grace which per fects that natural love, and confirms that indissoluble union, Christ himself, the author and finisher of the sacraments, has

merited for us by his passion." 8 The faithful are, therefore, to be taught, that, united in the bonds of mutual love, the hus band and wife are enabled, by the grace of this sacrament, to repose in each other s affections to reject every criminal attach ment to repel every inclination to unlawful intercourse and
; ; ;
1

Eph.

v. 28.

2 Tertull. lib.

de Monog. Aug. de
s g ess 34. 6 Sess. 24.
.

fide et oper. c. 7. lib.

4

10. et 12.
a

Ambr.

in epist.

de nupt. et concup. ad Ephes.

c.

Eph.

v. 23.

de matrim.

On
undefiled."
1

the

Sacrament of Matrimony.
"

231

in every thing to preserve

marriage honourable, and the bed

The great superiority of the sacrament of matrimony to those Itssupemarriages which took place before or after the Law, we may noniyto The Gentiles, it is a nd Jewish learn from the following considerations true, looked upon marriage as something sacred, and therefore marriage considered promiscuous intercourse to be inconsistent with the law of nature they also held that fornication, adultery, and other licentious excesses should be repressed by legal sanctions but their marriages had nothing whatever of the nature of a sa crament. Amongst the Jews the laws of marriage were observed with more religious fidelity, and their marriages, no doubt, were more holy. Having received the promise that in the seed of Abraham all nations should be blessed, 2 it was justly deemed a matter of great piety amongst them to beget children, the off spring of a chosen people, from whom, as to his human nature, Christ our Lord and Saviour was to descend but their marriage also wanted the true nature of a Sacrament. Of this it is a fur ther confirmation, that whether we consider the law of nature after the fall of Adam, or the law given to Moses, we at once perceive that marriage had fallen from its primitive excellence and sanctity. Under the Law of Moses we find that many of the Patriarchs had several wives at the same time, and, should a cause exist, it was subsequently permitted to dismiss one s 3 both of which abuses wife, having given her a bill of divorce have been removed by the Gospel dispensation, and marriage
: ; ; ;

restored to

its

primitive state.
to the nature
"

That polygamy is opposed by our Lord in these words

For

this

of marriage is shown Polygamy cause a man shall opposed to

leave father and mother, and cleave to his wife, and they two shall be in one flesh. Therefore," continues the Redeemer, now they are not two but one flesh." 4 The Patriarchs, who, by the permission of God, had a plurality of wives, are not on
"

on*^
riage.

that account to be

condemned
;

the

words of the Redeemer,

however, clearly show that marriage was instituted by God as the union of two only and this he again expressly declares when he says Whoever shall dismiss his wife, and shall marry another, doth commit adultery, and he that shall marry her that is dismissed, committeth adultery." 5 If a plurality of wives be lawful, we can discover no more reason why he who marries a second wife whilst he retains the first should be said to be guilty of adultery, than he who, having dismissed the first, takes to himself a second. Hence, if an infidel, in accordance with the laws and customs of his country, has married several wives, the Church commands him, when converted to the faith, to look upon the first alone as his lawful wife, and to separate from the others That marriage cannot be dissolved by divorce is easily proved Marriage from the same testimony of our Lord if by a bill of divorce indissolu
"

ble.

Heb.
*

xiii. 4.

2
*

Gen.

xxii. 18,

3 ])eut. xxiv. 1.

Matt.

xix. 7.

Matt. xix.

9.

Matt. xix.

9.

232

Tlie,

Catechism of the Council of Trent.

the matrimonial link were dissolved, the wife might lawfully, and without the guilt of adultery, take another husband ; yet

our Lord expressly declares, that whoever shall dismiss his 1 The bond of wife, and marry another, committeth adultery." marriage, therefore, can be dissolved by death alone, and this the Apostle confirms 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 8 Thus to her who has separated from her husband, husband." even for a just cause, the only alternative left by the Apostle is to remain unmarried or be reconciled to her husband the Church, unless influenced by very weighty causes, does not sanction the separation of husband and wife.
"

"

"

Beneficial

That

this the

conse

law of marriage may not appear too rigorous,

its

beneficial consequences are to be presented to the consideration quences of its iridissoof the faithful. In the first place, they should know that the
lubility.

II.

III.

choice of a companion for life should be influenced by virtue and congeniality of disposition, rather than by wealth or beauty ; a consideration which confessedly is of the highest practical im Besides, if marriage were portance to the interests of society. dissoluble by divorce, married persons could scarcely ever want causes of dissension, which the inveterate enemy of peace and virtue would never fail to supply ; whereas, when the faith

IV.

V.

Three ad
vantages
arising

although separated as to bed and board, they are tie of marriage, and that all hope of a second marriage is cut off, they are more slow to anger and more averse to dissension ; and if sometimes separated, feeling the many inconveniencies that attend their separation, their reconciliation is easily accomplished through the intervention of friends. Here, the salutary admonition of St. Augustine is also not to be omit ted by the pastor: to convince the faithful that they should not deem it a hardship to be reconciled to their penitent wives, whom they may have put away for adultery. Why," says should not the Christian husband receive his wife, whom he, the Church receives ? Why should not the wife pardon her adulterous but penitent husband, whom Christ has pardoned ? When the Scriptures call him who keeps an adultress a fool, 3 it means an adultress who after her delinquency refuses to repent, and perseveres in the career of turpitude which she had commenced." 4 In perfection and dignity, it is clear there fore, from what has been said, that marriage amongst the Jews and Gentiles is far inferior to Christian marriage. The faithful are also to be informed that there are three ad
ful reflect that,
still

bound by the

"

"

from mar
riage.

vantages which arise from marriage, offspring, faith, and the sacrament advantages which alleviate those evils which the
;

Matt
4

xix. 8.

Luke

xiv. 18.
c. 6.

2 1
9.

Cor.

vii. 39.

Prov.

rviii.

21

Lib. de adult, conjug.

et

On

the

Sacrament of Matrimony.
"

233

Such shall have tribulation Apostle points out when he says and which render that intercourse, which with of the flesh out marriage should be deservedly reprobated, an honourable union. 3 The first advantage, then, is that of legitimate oflfspring ; an advantage so highly appreciated by the Apostle, The woman shall be saved through child-bear that he says : 3 These words of the Apostle are not, however, to be ing." understood to refer solely to the procreation of children they also refer to the discipline and education by which children are reared to piety; for the Apostle immediately adds : If she continue in faith." Hast thou children," says Ecclesias:
;"*
"

"

"

ticus,

"

instruct
:"*

childhood
Apostle

the

them and bow down their neck from their same important lesson is inculcated by the

and of such an education the Scripture affords the ; beautiful illustrations in the persons of Tobias, Job, and of other characters eminent for sanctity. But the further deve- Note, lopment of the duties of parents and children we reserve for

most

the exposition of the Fourth

Commandment.
II

next advantage is faith, not the habitual faith infused in baptism, but the fidelity which the husband plights to the wife and the wife to the husband, to deliver to each other the mutual dominion of their persons, and to preserve inviolate the sacred engagements of marriage. This is an obvious inference from the words of Adam on receiving his consort Eve, which, as the Gospel informs us, the Redeemer has sanctioned by his appro bation "Wherefore," says our protoparent, "a man shall
:

The

leave father and mother, and shall cleave to his wife ; and they shall be two in one flesh." 5 Nor are the words of the Apostle
less explicit

own body;

hath not power of her against adultery, be cause it violates this conjugal faith, the Almighty justly decreed in the Old Law the heaviest chastisements. 7 This matrimonial faith also demands, on the part of husband and wife, a singular, holy, and pure love, a love not such as that of adulterers, but such as that which Christ cherishes towards his Church. This is the model of conjugal love proposed by the Apostle when he says Men, love your wives, as Christ also loved the 8 Church." The love of Christ for his church was great, not an interested love, but a love which proposed to itself the sole happiness of his spouse.
"

The

wife,"

says he,
8

"

but the

husband."

Hence

"

The third advantage is called the sacrament, that is the indissoluble tie of marriage : The Lord," says the Apostle, hath commanded that the wife depart not from her husband, and if she depart, that she remain unmarried, or be reconciled to her
"

UL

"

and that the husband dismiss not his wife." 9 If, as ; a sacrament, marriage is significant of the union of Christ with his Church, it follows that as Christ never separates himself
1

husband

4 i

1 Cor. 28. yii. Eccl. vii. 25.

Vid. Aug.

lib. 5.

Num.

v. 12.

5 s

Gen.

contr. Tul. cap. 5.

xix. 5.

3 1

Tim.
Cor.

ii.

15.

ii.

24.
v. 25.

Matt.

vii. 4.

Ephes.

20*

91 Cor

vii

10

234

The Catechism of the Council of Trent.

from his Church, so a wife, as far as regards the can never be separated from her husband.
tie

of marriage,

Duties of a husband.
I.

The more easily to preserve the happiness of this holy union undisturbed by domestic broils, the pastor will instruct the faith ful in the duties of husband and wife, as inculcated by St. Paul and by the prince of the Apostles. 1 It is then the duty of the husband to treat his wife liberally and honourably it should not be that Eve was called Adam his forgotten
:

whom thou gavest says he, 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 under stand 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 as well to provide necessaries for his fa mily, as to avoid the languor of idleness, the root of almost
companion
"
"

:"

The

by

"

woman,"

me

as a companion."

Hence

it

III.

every vice.

He

is

also to

keep

all

their morals, fix their respective

Duties of a
wife.

employments, and see

On the other hand, the duties of discharge them with fidelity. 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 : whose adorning let it not 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
"

his family in order, to correct that they

:

II.

III.

IV.

Rites

ob
ir

served

the admi
nistration

of mar
riage.

manner, heretofore, the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands, as Sarah obeyed Abraham, calling him Lord." 3 To train up their children in the practice of virtue, and to pay particular at tention to their domestic concerns, should also be especial ob Unless compelled by neces jects of their attention and study. sity to go abroad, they should also cheerfully remain at home ; and should never leave home without the permission of their husbands. Again, and in this the conjugal union chiefly con sists, let them 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 will ing and obsequious obedience. Having explained these matters, the pastor will next proceed to instruct his people in the rites to be observed in the admini stration of marriage. Here, however, it is not to be supposed that we give in detail the laws that these regulate marriage have been accurately fixed, and are detailed at large in the de cree of the Council of Trent on marriage, a decree with which the pastor cannot be unacquainted. Here, therefore, it will suf:
1

Vid. Aug.

lib. 1.

de adult conjug.

c.

21 et 22. et de bono conjug. car.

2 1

7.

et con-

cupis.

lib. 1. c. 10.

pet.

iii.

1, 2.

On
fice

the

Sacrament of Matrimony.

235

to admonish him to study to make himself acquainted, from the doctrine of the Council, with what regards this sub assiduous exposition to the ject, and to make it a matter of
faithful. 1

life

misapplied name 01 marriage, may rush into subject of engagements, the result of criminal passion ; the pastor marriage, hasty cannot too frequently remind them that, without the presence of the parish-priest, or of some other priest commissioned by him or by the ordinary, and that of two or three witnesses, there can be no marriage. The impediments of marriage are also to be explained, a The impethe specious but
din subject so minutely and accurately treated by many writers on ra morality, of grave authority and profound erudition, as to render it an easy task to the pastor to draw upon their labours,
>ents

But above all, lest young persons, and youth is a period of Youth to be marked by extreme weakness and indiscretion, deceived bv ed on *
.

,.

"

""Jmonish-

the

of

particularly as in his hands.

he has occasion

to

have such works continually

instructions, therefore, which they contain, and also the decrees of the Council with regard to the impedi

The

ments arising from "spiritual affinity," from "the justice of the pastor will and from fornication," honesty," peruse with attention and expound with care and accuracy. The faithful may hence learn the dispositions with which they The disposhould approach the sacrament of marriage they should con- si V onL ?1 sider themselves as about to engage, not in a human work, but sacrament in a divine ordinance ; and the example of the Fathers of the of marriage Old Law, by whom marriage, although not raised to the dignity ^ of a sacrament, was deemed a most holy and religious rite, evinces the singular purity of soul and sentiments of piety, with which Christians should approach so holy a sacrament. But, amongst many other matters there is one which demands ciandes"

public

v>1

the zealous exhortation of the pastor, it is, that children pay it as &n e mara tribute of respect due to their parents, or to those under whose nageguardianship and authority they are placed, not to engage in marriage without their knowledge, still less in defiance of their express wishes. In the Old Law children were uniformly

given in marriage by their parents ; 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 3 not, doth better." with regard to the use of marriage, this is a subject TwolesFinally, which the pastor will approach with becoming delicacy, avoid- sons f in struction ing the use of any expression that may be unfit to meet the w hi c h__ rcears of the faithful, that may be calculated to offend the piety gard the u seof of some, or excite the laughter of others. "The words of the Lord are chaste words 8 and the teachers of a Christian nage people should make use of no language that is not characterized by gravity, and that does not breathe purity of soul. Two les"
.

mar>

;"

Sess. 24.

decret de reformat, matrimon.

2 1 Cor. vii. 38.

Pa. xi. 7.

236

TJie Catechism of the Council of Trent.

I.

IL

sons of instruction are, then, to be specially pressed upon the the first, that marriage is not to be attention of the faithful sought from motives of sensuality, but that its use is to be re strained within those limits, which, as we have already shown, are fixed by God. They should be mindful of the exhortation that have wives, let them of the Apostle They," says he, be as though they had them not." 1 The words of St. Jerome are also worthy of attention the love," says he, which a wise man cherishes towards his wife, is the result of judgment, he governs the impetuosity of de not the impulse of passion What greater turpi sire, and is not hurried into indulgence. tude than that a husband should love his wife, as the seducer But as every blessing is to be obtained loves the adulteress." 9 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. This religion continence, according to the proper and pious injunction of our predecessors in the faith, is particularly to be observed for at least three days previous to communion, and for a longer time during the solemn and peni Thus will the faithful experience the tential season of Lent. blessings of the holy state of marriage by a constantly increasing accumulation of divine grace and living in the pursuit and practice of piety, they will not only spend this mortal life in peace and tranquillity, but will also repose in the true and firm which confoundeth not," 3 of arriving one day, through hope,
:
" "

"

"

"

the divine goodness, at the fruition of that

1

life

which

is

eternal. 4

2 S. Hier. lib. 1. contra. lovian. in fine. 3 Rom. v. 5. Cor. vii. 29. Vid. 33. q. 4. per totan et de consecr. dist. 2. cap. omnis homo. Hier. in apol. pro lihris contra lovian. post medium inter epist. num. 50. et in c. 12. Zach. super, In die planctus magnus erit fructus thori immaculati." iliud :
"

THE

CATECHISM
OF

THE COUNCIL OF TRENT.

PART
III.

ON THE DECALOGUE.

the Decalogue is an epitome of the entire law of God The Deca the recorded opinion of St. Augustine. 1 The Lord, it is true, lgue an had uttered many things for the instruction and guidance of his
is

THAT

people yet two tables only were given to Moses. They were lawofGod made of stone, and were called the tables of the testimony," and were to be deposited in the ark and on them, if minutely examined and well understood, will be found to hinge whatever
;
"

fheentire

commanded by God. Again, these ten commandments are reducible to two, the love of God and of our neighbour, on 3 which depend the whole Law and the Prophets."
else is
"

is

as the Decalogue does, the whole Law, it TO be carethe imperative duty of the pastor to give his days and nights fully stuto its consideration ; and to this he should be prompted by a desire not only to regulate his own life by its precepts, but also tor to instruct in the law of God the people committed to his care. "The know lips of the priest," says Malachy, "shall

Imbodying then,

keep

ledge, and they shall seek the law at his mouth, because he is the angel of the Lord of Hosts." 8 To the priests of the Law this injunction applies in a special manner; they are
"

New

nearer to God, and should be transformed from glory to glory as by the Spirit of the Lord." 4 Christ our Lord has said that s the light of the world they are they should, therefore, be a light to them that are in darkness, the instructors of the 8 if a man be over and foolish, the teachers of infants taken in any fault, those who are spiritual should instruct such a one." 7 In the tribunal of penance the priest holds the place of a judge, and pronounces sentence according to the nature of the offence. Unless, therefore, he is desirous that his ignorance
"

:"

"

"

;"

Qtisestio 140. Matt. v. 14.

super Exod.

Matt.

ixii. 40.
ii.

*Mal.
T

ii.

7.

<2Cor.

ui

18

Rom.

19, 20.

Gal.

vi. 1

237

238

Tlie Catechism of the Council of Trent.

Motivesfor
its

should prove an injury to himself, and an injustice to others, he must bring with him to the discharge of this duty, the greatest vigilance, and the most intimate and practised acquaintance with the interpretation of the Law, in order to he able to pro nounce according to this divine rule on every omission and commission and that, as the Apostle says, he teach sound 1 doctrine, doctrine free from error, and heal the diseases of the soul, which are the sins of the people, that they may be 3 ceptable to God, pursuers of good works." ^ n * ne discharge of this duty of instruction, the pastor will
;

"ac

observ-

ftnce

propose to himself and to others such considerations, as may be best calculated to impress upon the mind the conviction, that obedience to the law of God is the duty of every man and if in the Law there are many motives to stimulate to its ob servance, there is one which of all others is powerfully im it is, that God is its author. True, it is said to have pressive
;

been delivered by angels, 3 but its author, we repeat, is God. Thus, not only the words of the Legislator himself, which we
also, innumerable other pas sages of Scripture, which the memory of the pastor will readily Who is not conscious that a supply, bear ample testimony. law is inscribed on his heart by the finger of God, teaching

shall subsequently explain, but

him

to distinguish

The force injustice ? not conflict with that

then to deny that the unwritten law.

good from evil, vice from virtue, justice from and import of this unwritten law do which is written. How unreasonable God is the author of the written, as he is of

The

writ-

ten law,

why given.

Note>

But, lest the people, aware of the abrogation of the Mosaic that the precepts of the Decalogue are no } on er g obligatory, the pastor will inform them, that these pre cepts were not delivered as new laws, but rather as a renewal *nd development of the law of nature: its divine light, which was obscured and almost extinguished by the crimes and the per versity of man, shines forth in this celestial code with increased and renovated splendour. The Ten Commandments, however, we are not bound to obey because delivered by Moses, but be cause they are so many precepts of the natural law, and have

Law, may imagine

Considerations calcu-

been explained and confirmed by our Lord Jesus Christ. But it must prove a most powerful and persuasive argument
for enforcing its observance, to reflect that the founder of the aw * s no ^ ess a P erson tnan God himself that God whose

force hsob-

servance.
J-

wisdom and justice we mortals cannot question whose power and might we cannot elude. Hence, we find that when by his prophet, he commands the Law to be observed, he proclaims the Lord God." that he is The Decalogue, also, opens with 4 the same solemn admonition I am the Lord thy God and
" "

;"

rj

If Malachy we read the indignant interrogatory 5 That God has vouchsafed master, where is my fear?" us a transcript of his holy will, on which depends our

in

"

am

to give

eternal

2 Tim.

iv. 3.

2 Tit.

ii.

14.

Gal. iii. 19.

Exod.

xx. 2.

Malach.

i.

6.

On

the Decalogue.

23&
faith

commandments, must call forth the expression of their grateful homage in return for his beneficent condescension. Hence the Sacred Scriptures, in more pas sages than one, setting forth this invaluable blessing, admonish
dignity, and to appreciate the divine says Moses, "is your wisdom and under standing in the sight of nations, that hearing all these precepts behold a wise and understanding people, a they may say He hath not done in like manner to every great nation ; nation and his judgments he hath says the royal psalmist, not made manifest to them." 3 The circumstances which accompanied the promulgation of the Law, as recorded in the Sacred Volumes, also demand the attention ot the pastor; they are well calculated to convey to the minds of the faithful an idea of the piety and humility with which they should receive and reverence a Law delivered by

salvation, is a consideration ful to the observance of his

which, besides animating the

us to

know

our

own

bounty:

"This,"

"*

"

"

;"

The
ces
it

cir-

cums1

which

??-

attended
8 promul 8 aUon-

to its promulgation, was peopte the divine command, to wash their garments, to abstain from conjugal intercourse, in order that they may be more holy and better prepared to receive the Law, and on the third day to be in readiness to hear its awful an nouncement. When they had reached the mountain from

God

himself.

Three days previous

announced

to the

which the Lord was to deliver the Law by Moses, Moses was commanded to ascend and the Lord descending from on high with great majesty, filling the mount with thun der and lightning, with fire and dense clouds spoke to Moses, and delivered to him the Law. 3 In this the divine wisdom had solely for object to admonish us to receive his Law with pure and humble minds, and to impress the salutary truth, that over
alone
; ;

Note,

the neglect of his commands of the divine justice.

impend the heaviest chastisements

The pastor will also teach that the are not difficult of observance, as these
are alone sufficient to

commandments of God
words of
it

Itsobser*
ance>

show

"

How,

I ask, is

Augustine said to be im-

St.

easy

possible for

man

to love

a most loving Father, and to love his own flesh ? Yet, 4

to love, I say, a beneficent Creator, also, in the persons of his brethren,

he
St.

who

loveth has fulfilled the

says,
that

Law.
"

"

Hence, the Apostle

"

John expressly

commandments of God are not heavy?" 8 for, as St. Ber nard observes, no duty more just could be exacted from man, none that could confer on him a more exalted dignity, none that could contribute more largely to his own interests." 7 Hence in this pio^s effusion addressed to the Deity himself, St. Augus
the
tine expresses his admiration of his infinite bounty : What," is man thou wouldst be loved says he, by him ? And if ne loves thee not, thou threatenest him with heavy punishment Is it not punishment enough that I love thee not!"
" "

Dent

iv. 6.

2
6
1.

ps

cxlvii. 20.
xiii.

Exod.

Aug. serm. 47. de temp. Lib. de diligendo Deo, lib.

Rom.

8.

6 1

John

xix. 10. et seq. v. 3.

Confess,

c. 5.

240
Human
firmity
in

T7ie Catechism of the Council of Trent.

no
its

plea for

non-ob
servance.

But should any one plead human infirmity to exculpate him from not loving God, it is not to be forgotten that he who demands our love pours into our hearts by the Holy Ghost" and this good Spirit our Heavenly the fervour of his love, 1 Give what thou comFather gives to those that ask him." 8 and command what thou pleamandest," says St. Augustine,
self
" "

"

"

3 As then, God is ever ready by his divine assistance to sustain our weakness, especially since the death of Christ the Lord, by which the prince of this world was cast out there is
sest."
;

no reason
All bound
to

should be disheartened by the difficulty of 4 the undertaking ; to him who loves, nothing is difficult. To show that we are all laid under the necessity of obeying
;

why we

obey

its

injunc
tion*.

the Law is a consideration, which must possess additional and it becomes weight in the enforcement of its observance the more necessary to dwell on this particular in these our days,

when
their

own

there are not wanting those who, to the serious injury of souls, 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 will .refute from Scripture, by the authority of which What then they endeavour to defend their impious doctrine. Circumcision is nothing, and are the words of the Apostle ? uncircumcision is nothing, but the keeping of the command ments of God." 5 Again, inculcating the same doctrine, he says :
"

"A

new

creature, in Christ, alone

8
avails;"

ture,"

Note.

of God; for, as our Lord himself testifies in St. John, he who If any one observes the commandments of God loves God : he will keep my word." 7 love me," says the Redeemer, A man, it is true, may be justified, and from wicked may be come righteous, before he has fulfilled by external acts each of the divine commandments ; but no one who has arrived at the use of reason, unless sincerely disposed to observe them all, can
"

evidently

meaning him who observes

the

by a "new crea commandments

"

be justified.
Fruits of
its

observ

ance.

that may be calculated to Finally, to leave nothing unsaid induce to an observance of the Law, the pastor will point out how abundant and sweet are its fruits. This he will easily ac

dom,

celebrates complish by referring to the eighteenth psalm, which the praises of the divine Law, amongst which its highest eulogy and the majesty is, that it proclaims more eloquently the glory of God than even the celestial orbs, which by their beauty and and order, excite the admiration of the most barbarous nations, the wis compel them to acknowledge and proclaim the glory, of the Creator and Architect of the uni and the

power

verse.

"

The Law

of the

Lord"

also

"

converts

souls

:"

knowing dium of his

Rom.
v. 5.

the

ways of God and his holy will through Law, we learn to walk in the way of the Lord.
2

the

me
It

Luke

ii.

13.

>

Lib. 10. confess, c. 29. 31 et 37. Item de bono persever. c. 20. in serm. de Magdal. Aug. in Ps. iii. Bom. Serm. de Dom. in ramis palm, item7 John xiv. 21. 23. Gal. vi. 15. 1 Cor. vii. 19,

On
also,
"

the First

Commandment.
1
r"

241

they alone who fear God gives wisdom to little ones are truly wise. Hence, the observers of the Law of God are filled with a profusion of pure delights, are enlightened by the
the divine mysteries, and are blessed with an ac cumulation of pleasures and rewards as well in this life, as in the life to come. In our observance of the Law, however, we should not be To he obactuated so much by a sense of our own advantage as by a re- se ve(1 for gard for the holy will of God, unfolded to man by the promul- God. if the irrational gation of his Law part of creation is obedient

knowledge of

sovereign will, how much more reasonable that man should live in subjection to its dictate ? A further consideration which cannot fail to arrest our atten- A great tion, is, that God has j^re-eminently displayed his clemency and the riches of his bounty in this, that whilst he might have com- its observ manded our service without a reward, he has, notwithstanding, ai deigned to identify his own glory with our advantage, thus ren dering what tends to his honour, conducive to our interests. This is a consideration of the highest importance, and one which proclaims aloud the goodness of God. The pastor then will not fail to impress on the minds of the faithful this salutary truth, telling them in the language of the prophet whom we have last quoted, that in keeping the commandments of God there is a great reward." 3 Not only are we promised those blessings which seem to have reference to earthly happiness, 3 to be blessed in the city, and blessed in the field but we are also promised a very great reward in heaven," 4 good
to this his

>ce.

"

"

;"

"

"

measure, pressed down, shaken together, and running over,"which, aided by the divine mercy, we merit by our actions

11

when recommended by

piety and justice.

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, &C." 8
:

THE law announced

the

Jews by the Lord from the summit of Sinai, was originally written by the finger of nature on the heart of man, 7 and was therefore rendered obligatory on mankind at all times by the
Author of nature. It will, however, be found very explain with minute attention the words in which it was proi

in the Decalogue, although delivered to The wordi of tlie lawd f

r

^
.

**

people of Israel to b salutary to

expai

Ps. xviii. 8.

2
6

ps

xviii. 12.

3 rj
"

*Lukevi.38.

Exod.

xx, 2.

eu t. Rom.

xxviii.
i.

<

Matt

v. 12.

21

19,20.

i24

The Catechism of the Council of Trent.

people of Israel by Moses, its minister and inter an epitome of the myste rious economy of Providence towards that people. The pastor will first show, that from amongst the nations of God chose one which descended from Abraham ; e eartn 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 forty years he and his were wanderers, before they obtained possession of
claimed
preter,
to the

and

to present to the faithful

An
h"

epi10

h^

to^

posterity the land,

"

God withdrew not from them his protecting care. to passed from nation to nation and from one kingdom another people he suffered no man to hurt them, and he re 1 Before they went down into proved kings for their sakes." he sent before them one by whose prudence they and Egypt, In Egypt the people of Egypt were rescued from famine. such was his paternal kindness towards them, that although
They
;

opposed by the power of Pharaoh who sought their destruction, and when severely they increased to an extraordinary degree harassed and cruelly treated as slaves, he raised up Moses as a This leader to conduct them from bondage with a strong hand
;

their deliverance is particularly referred to in these words of the Law; "I am the Lord thy God who

opening brought

The people
of Israel,

^byGod.

thee out of the land of Egypt, out of the house of bondage." Having premised this brief sketch of the history of the peoe of Israel, the pastor will not omit to observe, that from pl amongst the nations of the earth one was chosen by Almighty God whom he called his people," and by whom he would
"

be

a not that they were superior to ; or in numbers, and of this God him other nations in justice self reminds them, but because, by the multiplication and ag

known and worshipped

grandizement of an inconsiderable and impoverished nation, he would display to mankind the extent of his power and the Such having been the circumstances riches of his goodness. He was closely joined to them, and of the Jewish nation, loved them," 3 and Lord of heaven and earth as he was, he The other nations their God." disdained not to be called were thus to be excited to a holy emulation, that seeing the superior happiness of the Israelites, mankind might em brace the worship of the true God; as St. Paul says that by the happiness of the Gentiles and the placing before them he provoked to emulation those of the true God,
"

"

"

knowledge who were his own

fa e

flesh."

The
ites

Israel-

why
ed

tosufh
trials.

the faithful that God suffered for so long a time, and their and harassed by a galling servitude posterity to be oppressed in order to teach us, that to be friends of God we must be ene mies of the world, and pilgrims in this vale of tears ; that an access to entire detachment from the world gives us an easier the friendship of God; and that admitted to his friendship we.

The pastor will next inform Hebrew Fathers to wander

Ps. civ. 11.

Deut.

vii. 6, 7.

Deut.

x. 1 5.

Rom.

xi

1 4.

On
may
serve

the First

Commandment.

243

experience the superior happiness enjoyed by those who God rather than the world. This is the solemn admoni tion of God himself: yet they shall serve him, that they
"

the difference between my service and the service of a kingdom of the earth." 1 The pastor will also remind the faithful that God delayed The the fulfilment of his promise until after the lapse of more than

may know

fulfil-

[^"n^pri^

four hundred years, in order that the Israelites might be sus- miseswhy tained by faith and hope ; for, as we shall show more particu- ! Ion 8 dp larly when we come to explain the First Commandment, God
all their hopes and repose all their confidence in his goodness. Finally, the time and place, when and where the people of The time 6 Israel received this law, deserve particular attention. They j ,"^^ received it when, having been delivered from the bondage of the law vvas deliEgypt, they had come into the wilderness ; in order, that imwith a lively sense of gratitude for a blessing still fresh chosen"* J pressed in their recollection, and awed by the dreariness of the wild waste in which they journeyed, they might be the better dis To those whose bounty we have posed to receive the law. experienced we are bound by ties of reciprocity ; and when man has lost all hope of assistance from his fellow man, he then seeks refuge in the protection of God. are hence jvjote given to understand, that the more detached the faithful are from the allurements of the world, and the pleasures of sense, the more disposed are they to lend a willing ear to the doc trines of salvation whom shall he teach knowledge," says Isaias, "and whom shall he make to understand the hearing?

will have his children centre

We

"

Them
The
faithful

that are

weaned from
3

the milk, that are

drawn away

from the

breasts."

pastor, then, will use his best endeavours to induce the Opening or s to keep continually in view these words, I am the iL
"

0<

Lord thy

he who is bgue their Creator and conservator, by whom they were made, and are preserved, is also their legislator, and that they may truly He is the Lord our God, and we are say with the Psalmist: 3 the people of his pasture and the The sheep of his hand." and earnest inculcation of these words will also serve frequent to induce the faithful to a more willing observance of the law, and a more cautious abstinence from sin. The words, who brought thee out of the land of Egypt A strong and the house of bondage," come next in order and, whilst incentive they seem to relate solely to the Jews liberated from the bondage of Egypt, are, if considered in their implicit reference to
God."

From them they

will learn that

"

"

universal salvation, still more applicable to Christians, who are liberated, not from the bondage of Egypt, but from the slavery of sin, and the power of darkness, and are translated into the 4 kingdom of his beloved Son." Contemplating in the vision of prophecy the magnitude of this favour, the prophet Jere"

2 Par.

xii. 8.

2 Isa. xxviii. 9.

Ps. xciv. 7.

Col.

i.

13.

244

T7ie Catechism of the Council of Trent.

miah exclaims:
it

behold the days come, saith the Lord, when 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 to their Fathers. bring them again into their land which I gave Behold, I will send many fishes, saith the Lord, and they shall 1 Our most indulgent Father has fish them, &C." gathered
"

shall be said

no more

"

beloved Son, his "children that were together" through made free from sin and made the ser dispersed,"* that, "being 3 we may serve before him in holiness and vants of
his
"

justice,"

our days." 4 Against every temptation, therefore, justice the faithful should arm themselves with these words of the shall we who are dead to sin live Apostle as with a shield : 5 are no longer our own: we are any longer therein?" 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.
all
"

We

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,
Shall
let us, as

Division of the Decalogue.

regard table of the law. He will next show that the words which form the subject This preceptcommatter of the present exposition contain a two-fold precept; d When it is said ; the one mandatory, the other prohibitory h?bi what it Thou shalt not have strange gods before me," it is equivacomraands. thou shalt worship me the true God thou j ent to sa yi n g ; The former contains a pre shalt not worship strange gods." of faith, for, acknowledging cept of faith, hope, and charity God to be immoveable, immutable, always the same, faithful, vre acknowledge an eternal truth in the recognition of these his
"

we heretofore yielded our members to serve injustice, henceforward yield them to serve justice to sanctification. 6 The "THOU SHALT NOT HAVE STRANGE GODS BEFORE ME." ] the first emnaturally divides itself into two parts, Decalogue what regards our neigh bracing what regards God, the second bour; the duties which we discharge towards our neighbour then only do we fulfil the divine precept are referred to God which commands us to love our neighbour, when we love him This division of the Decalogue the pastor will make in God. known to the faithful and he will add that the commandments which God, are those which were inscribed on the first
; ;

assenting therefore to his oracles, we necessarily of hope, for who can con all faith and authority his omnipotence, his clemency, his beneficence, and template of charity, for who can not repose in him all his hopes ? and love, which he lavishes behold the riches of his
attributes
:

yield to

him

on us with so bounteous
i

goodness a hand, and not love him

J 5

with

this

Jerem.

Luke

i.

xvi. 14, et seq. 74, 75.

John
Horn.

xi.

52.
6

Rom.

vi. 18. 3.

vi. 2.

Exod. xx.

On
exalted
this

the

Honour and Invocation of the

"

Saints.

245

claim upon our obedience therefore commence, with I am the Lord." conclude all his commandments
:
-

in these words : What it negative part of the precept is comprised This our Prohlblts thou shalt not have strange gods before me." it is not implied in the divine legislator subjoins, not because

The

"

"thou which says equivalently for if he is God, he is the but on account of the blindness of many, who of only God old professed to worship the true God, and yet adored a multi tude of gods. Of these there were many even amongst the halted between Israelites, whom Elias reproached with having two sides," 1 and also amongst the Samaritans, who worshipped

positive part of the precept, shalt worship me the only

;

God,"

"

3 of Israel and the gods of the nations. thus explained the precept in its two-fold import, the This first Having command- e ^" d pastor will observe that this is the first and principal ment, not only in order, but also in its nature, dignity, and superior excellence. God is entitled to infinitely greater love and to importance higher authority with regard to his creatures than the masters

the

God

"

or monarchs of the earth. He created us, He governs us, He nurtured us even in the womb, brought us into existence, and still supplies us by his provident care with all the necessaries of life. Against this commandment therefore transgress all who have not faith, hope, and charity ; a numerous class, amongst whom are those who fall into heresy, who reject what the church of God teaches ; those who give credit to dreams, divi nation, for tune telling, and such superstitious illusions; those who despairing of salvation trust not in the goodness of God; and also those who place their happiness solely in the wealth of this world, in health and strength, in personal attractions, or

How
lated-

vio-

mental endowments.
will find developed

But these more at large

are matters

in treatises

which the pastor on morality. 3

OX THE HONOUR AND INVOCATION OF THE SAINTS.

IN the exposition of this precept, the faithful are also to be ac- The hocurately taught that the veneration and invocation of angels and j^ saints, who enjoy the glory of heaven, and the honour which O f the the Catholic Church has always paid even to the bodies and saints not
1

4 ashes of the saints, are not forbidden by this commandment. jjJ^ s Were a king to prohibit by proclamation any individual to as- command ment
)

lted

2 4 xviii. 21. Kings xvii. 33. variis istis peccatis vide dist. 24. q. 2. multis in capitibus. Aug. in lib. de divinat. diemon. cap. 5. et citatur 26. q. 4. a. secundum. Origen. horn, 5. in Joshue et habet 26. q. 2. c. sed et illud Aug. lib. 2. de doct. Christian, cap. 19. and 20. et ci tatur eodein cap. illud quod est. Cone. Garth. 4. cap. 19. vid. plura 26. q. 2, 3 et 5. 4 Vid. Trid. sess. 17. de Sacrif Missae. c. 3. et sess. 25. sub princip. cap. de invoi

3 Kings

De

cat.

Sanctorum.
et

Item
et
:

vid.
lib.

c. 27.
<!G.

lib. 10. c. 1.

de Mar.

Mamman

Synod. 7. act. 6. in fine, item Aug. lib. 8. de civit. Dei. 21. contra Faust, c. 21. Basil. Horn. 20. in 40. Mar. et item Nazian. orat. in land. S. Cyprian.

21*

246
sume

Tlit Catechism of the Council of Trent.

the regal character, or accept the honours due to the royal how unreasonable to infer from such an edict a prohi

honour and respect should be paid to his Of this nature is the relative honour paid by the magistrates ? When, walking in the Catholic Church to angels and saints. whose names are recorded footsteps of those exalted characters, in the Old Testament, she is said "to adore the angels of God," she venerates them as the special friends and servants of God, but gives not to them that supreme honour which is due to God
bition that suitable

person,

alone.
Angels re
fused to be
1 but the worship which they refused to accept was by men the Holy Spirit who the supreme honour due to God alone 3 and glory to God alone," commands us also "Honour
j
:

True,

we sometimes

read that angels refused to be worshipped

worshipj>ed

by

men, on

what occa
sions.

says:

To

to

be honour
ed,

3 and the holy men who adored honour our parents and elders adored," that one God only, are also said in Scripture to have If then kings, by whose is supplicated and venerated, kings. 4 are so highly honoured, shall agency God governs the world, whom it be deemed unlawful to honour those angelic spirits, 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 invisible aid we are every day delivered from the greatest dangers of soul and body ? Are they veneration greater, in propor not, rather, to be honoured with a ? tion as the dignity of these blessed spirits exceeds that of kings Another claim on our veneration is their love of us, which, as the
;
"

and invo
ked.

5 them to pour out their prayers Scripture informs us, prompts for those countries over which they are placed by Providence, and for us whose guardians they are, and whose prayers and 6 Hence our Lord tears they present before the throne of God. not to offend the little ones, "be admonishes us in the Gospel cause their angels in heaven always see the face of their Father who is in heaven." 7 Their intercession, therefore, we invoke, see the face of God, and are constituted because

by him

To this their the willing advocates of our salvation. Jacob invoked, nay the Scriptures bear testimony invocation whom he wrestled, to bless him, 8 compelled, the angel with let him go until he had blessed declaring that he would not did he invoke the blessing of the angel and not
him
;

they always

whom
gel,"

only he saw, but also of him

"

whom
me

he saw not
all

"

The

an

says he,
9

who

delivered

out of

evil, bless

these

children."

To honour
the saints does not detract from, but

From
honour

these attestations
the saints
"

we

who

are justified in concluding, that to invoke their sleep in the Lord," to

and ashes, far intercession, and to venerate their sacred relics tends considerably to increase the glory of from
diminishing,
i

3 6

Apoc. six. 10. Deut. v. 16. Dan. x. 13.

Matt,
xviii. 10.

Apoc.

xxii. 9.

2 1
4

6
s

Tim. i. 17. Exod. xx. 2. Levit. xix. 11. Gen. xxiii. 7. 2 Kings xxiv. 20. 1 Par. 29. 20Tob. xii. 12. Apoc. viii. 3. Gen. xxxii. 26. Osee xii. 4.

9 Geri. xlviii.

16

On
God,
fortified,

the

Honour and Invocation of the

Saints.

24?
to the

in proportion as the Christian s hope is thus animated and adds and he himself excited to the imitation of their virtues. t

u
"J

This is a doctrine which is also supported by the authority of 3 1 the second Council of Nice, the Council of Gangre, and of TheCounTrent,

however

4 In order and by the testimony of the Holy Fathers. that the pastor may be the better prepared to meet the objections of those who impugn this doctrine, he will consult and the fourth book, particularly St. Jerome against Vigilantius, 5 and sixteenth chapter of Damascene on the orthodox faith what, if possible, is still more conclusive, he will appeal to the uniform practice of Christians, as handed down by the Apostles and faithfully preserved in the Church of God. 6 But what argument more convincing, than that which is supplied by the If admirable praises given in Scripture to the saints of God
3
; !

fa there,

Apostolic
tradition,

Scripture

Volume celebrates the praises why question for a moment the propriety
the inspired

same

tribute of praise and veneration? 7 the saints have to be honoured and invoked

of particular saints, of paying them the Another claim which The

that they earobtain for us by
is,

saints

theTr prav^
ers.

nestly importune their intercession

in heaven for the conversion of one sinner, can the citizens of heaven be indifferent to his conversion, or neglect to assist him

God for our salvation, and many favours and blessings. 8

If there

is

joy

their prayers ? When their interposition is solicited by the penitent, will they not rather implore the pardon of his sins, and the grace of his conversion ? Should it be said that their patron-

by

Objection

unnecessary, because God hears our prayers without the intervention of a mediator, the objection is at once met by the observation of St. Augustine : There are many things, says Answer which God does not grant without a mediator and interces he, 9 sor:" an observation the justness of which is confirmed by two illustrious examples Abimelech and the friends of Job were par doned but through the prayers of Abraham and of Job. 10 Should

age

is

"

"

be alleged, that to recur to the patronage and intercession of the saints argues want or weakness of faith, the answer of the Cen
it

turion refutes the allegation his faith was highly eulogized by our Lord himself; and yet he sent to the Redeemer the An cients of the Jews," to intercede with him to heal his servant. 11 True, there is but one Mediator, Christ the Lord, who alone Objection, has reconciled us through his blood, 13 and who, having accom plished our redemption, and having once entered into the Holy of Holies, ceases not to intercede for us 13 but it by no means Answer.
:
"

Nicasri.

Cone.

2. act. 6.

2
3

Gangr. Can. xx. et citatur dist. 30. cap. si quis per superbiam. Trid. sess. 25. item Cone. Chalced. sub finem et in 6. Synod. General,
s

c. 7.

et

Cone. Geron. c. 3. Aurel. 1. c. 29. 4 Damasc. do orth, fid. lib. 4. c. 6.

6

Dionys.

c.

7.

Hier. Eccles. Iren.

lib. 5.

Evangel, de sancta Deip. Euseb.

lib. 13.

Hilar. in Ps. 126. Ambr. in lib. de i Eccl. xliv. xlv. xlvi. xlvii. xlviii. xlix.
9

praspar. viduis.
lib.

Lib. 4. de orth. fid. c, 16. contra hseres. c. 19. Athan. serm. in Evang. c. 7. Cornel, pap. epist. 1.

Aug. qurest. 149 super Exod. serm. Matt. viii. 5. Gen. xx. 3 Heb. ix. 12 et 7. 25.

2.

et 4.

Hebr. xi. de St. Sleph.

vii. 3.

Luke
2 1

xv.

7. 10.

Luke

Tim.

ii.

5.

248

Tlie Catechism of the Council of Trent.

follows, that it is therefore unlawful to have recourse to the in tercession of the saints. If, because we have one mediator Christ Jesus, it were unlawful to ask the intercession of the saints,

would not have recommended himself with so much 1 In his earnestness to the prayers of his brethren on earth. capacity as Mediator, the prayers of the living should derogate from the glory and dignity of Christ not less than the interces sion of the saints in heaven. But what incredulity so obstinate but must yield to the eviThe invocation of Jence in support of the honour and invocation of the saints, ved b^tiie which the wonders wrought at their tombs flash upon the mind ? miracles The blind see, the lame walk, the paralyzed are invigorated, the e anc^ ev ^ demons are expelled from the bodies ^ ra sec^ to theimmbs ^ eac These are authentic facts, attested not, as frequently of men
the Apostle

and conby

happens, by very grave persons who have heard them from they are facts which rest on the ocular attestation of wit 2 nesses, whose veracity is beyond all question, of an Ambrose, and an Augustine. 3 But why multiply proofs on this head ? ^ie c l taes tne kerchiefs, 4 and even the very shadows of the saints, whilst yet on earth, banished disease and restored health and vigour, 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 his saints who are in glory ? Of this we have a proof in the resuscitation of the dead body which was let down into the grave of Eliseus, and which, on touch
others
;

ing 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
These words do
1

THEM."

re duce the ninth

distinct"

precept.

Some, supposing these words to constitute a distinct precept, and tenth commandments into one. St. Auconsidering the two last to be gustine holds a different opinion 7 and distinct, he refers these words to the first commandment
:

this division,

because well

known and much approved

in the

we willingly adopt. As a very strong argu ment in its favour, we may, however, add the propriety of an nexing to the first commandment its sanction, the rewards or
Catholic church,

punishments attached

to its

observance or violation

a propriety

which can be preserved

Do
not prohibit the

in the

arrangement alone which

we

have chosen. This commandment does not prohibit the arts of painting or sculpture the Scriptures inform us that God himself commanded 9 8 images of Cherubim, and also the brazen serpent to be made;
;

Rom.
3

xv. 30.
civit.

Heb,
Dei,

xiii.

18.

Ambr.

epist. 85. et

serm. 95.

6 Exod. xx. 4. a 4 xk. 12et5. 15. Kings xiii. 21. Sententia D. Aug. de 7 Vid. Aug. super Exod. quaest. 71. and in Ps. 32. serm. 2. i. 2. quasi. 100. art, 4. pnceeptorum dist inctione magis placet Ecclewae Vid. D. Thorn, 9 Num. xxi. 8. 9. Exod. xxv. 18. 3 Kings vi. 27. 4

Aug. de
Acts
v.

lib. 22. c. 8.

et epist, 137.

On

the

Honour and Invocation of

the Saints.

249

and the conclusion, therefore, at which we must arrive, is that images are prohibited only in as much as they may be the means of transferring the worship of God to inanimate objects, as though the adoration offered them were given to so many Gods.

By the violation of this commandment the majesty of God is grievously offended in a two-fold manner : the one, by worshipping idols and images as gods, or believing that they pos sess 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 Scrip tures universally reprobate : the other, by attempting to form a representation of the Deity, as if he were visible to mortal
"
"

Prohibit
t

eyes, or could be represented by the pencil of the painter or the chisel of the statuary. can repre Who," says Damascene, sent God, invisible, as he is, incorporeal, uncircumscribed

and incapable of being described under any figure or 1 form This subject, however, the pastor will find treated more at large in the second Council of Nice. 2 Speaking of the Gentiles, the Apostle has these admirable words They changed the glory of the incorruptible God into a likeness of the image of a corruptible man, and of birds, and of fourfooted beasts, and of creeping things." 3 Hence the Israelites, when they exclaimed before the molten calf: "These are thy Gods, O Israel, that have brought thee out of the land of are denounced as idolaters because they "changed Egypt,"*
limits,
T"
"

by

their glory into the likeness of a calf that eateth

5
grass."

therefore, the Almighty forbids the worship of strange Their gods, with a view to the utter extinction of all idolatry, he also meanin gprohibits the formation of an image of the Deity from brass or other materials, as Isaias declares when he asks : To
"

When,

whom

then have you likened God, or what image will you make for him?" 8 That this is the meaning of the prohibitory part of the precept 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 also from these words of Deuteronomy, by which Moses sought to withdraw the Israelites from the worship of idols: "You saw not," says he,
;

any similitude in the day that the Lord God spoke to you in Horeb, from the midst of the fire." 7 These words this wisest
"

of legislators addressed to the people of Israel, 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 alone. represent the Persons of the Holy Trinity by certain To repreforms, under which, as we read in the Old and New TestatheKo ments, they deigned to appear, is not to be deemed contrary to of^Tri so ignorant as to believe nity under religion, or the Law of God. lhat such forms are express images jf the Deity ? forms, as

To

Wrn

Damas.

lib. 4.

de

ortrod. fid. c. 17.

1

Cone. Nicsen. 2
Deut.
iv. 15, 16.

act.

Rom.

Pr h

S^t

bited.

i.

23.

Exod.

xxxii.

s Ps. cv. 20.

T

Isa. xl. 18.

Acts

vii. 40.

21

250

The Catechism of the Council of Trent.

the pastor will teach, which only express some attribute or ac The Ancient tion ascribed to God. Thus, Daniel describes of Days, seated on a throne, and before him the books opened to signify his eternity and wisdom, by which he sees and and actions of men. 1 Angels, also, are all the
"

;"

The same judges thoughts doctrine us to under represented under human form and winged, to give true with stand that they are actuated by benevolent feelings towards us, to regard and are always prepared to execute the ministry of God to man : for them who they are all ministering spirits, sent to minister 3 That attributes of shall receive the inheritance of salvation." Forms which re the Holy Ghost are represented under the forms of a dove, and 3 present the of tongues of fire, as we read in the Gospel and in the Acts of Holy Ghost the Apostles, 4 is a matter too well known to require lengthened
"

exposition.
the Saints,

and
the

also

Re

But to make and honour the images of our Lord, of his holy and virginal Mother, and of the Saints, all of whom appeared
in

deemer.

human form, is not only not forbidden by this command ment, but has always been deemed a holy practice, and the surest indication of a mind deeply impressed with gratitude towards them. This position derives confirmation from the mo numents of the Apostolic age, the General Councils of the Church, and the writings of so many amongst the Fathers, emi nent alike for sanctity and learning, all of whom are of one ac cord upon the subject. But the pastor will not content himself with showing the lawfulness of the use of images in churches, and of paying them religious respect, when this respect is re he will do more he will show that ferred to their prototypes the uninterrupted observance of this practice up to the present as time has been attended with great advantage to the faithful 5 be seen in the work of Damascene, on images, and in the may 6 seventh General Council, which is the second of Nice.
;

The lawful
use of im
ages.

But as the enemy of mankind, by his wiles arid 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, 7 will use every exertion in his power to correct such an abuse, and, if ne He will also cessary, explain the decree itself to the people. inform the unlettered, and those who may be ignorant of the the proper use of images, that they are intended to instruct in

the history of the Old and New Testaments, and to revive recollection of the events which they record ; that thus excited to the contemplation of heavenly things we may be the more He will, also, in ardently inflamed to adore and love God. form the faithful that the images of the Saints are placed in

churches, not only to be honoured, but that, also, admonished their by their example we may imitate their lives and emulate
virtues. 8

Dan.
i.

vii. 13.

Heb.
Acts

i.

14.
3.

Mat

lii.

16.

Mark

i.

10.

Luke

iii.

22.

John
"

32.

ii.

6 JNic.

De

Syn. passim. cuitu et usu imaginum

Lib. 4. de fid. orthod. cap. 17. 7 Trid. Con. Sess. 23. vid. Concil. Nicoen. 1. act 7. Histor. tnpart,
s

lib.

On
"

the

Honour and Invocation of

the Saints.

251

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 SHOW ING MERCY UNTO THOUSANDS OF THEM THAT LOVE ME, AND KEEP MY COMMANDMENTS."] In this concluding clause of the first In these commandment, two things occur which demand exposition, concluding The first is, that whilst, on account of the enormous guilt ^nss de^ incurred by the violation of the first commandment, and the mand exlanj propensity of man towards its violation, the punishment is here P
1

"on.

properly proposed appended mandments. Every law enforces its observance by some sanc and hence the frequent and tion, by rewards and punishments numerous promises of God, which are recorded in Scripture. To omit those that we meet almost in every page of the Old thou wilt enter into Testament, we read in the Gospel: and again He that doth the life, keep the commandments 3 will of my Father who is in heaven, he shall enter heaven and also tree that doth not yield good fruit shall be Every 3 cut down and cast into the fire Whosoever is angry with
: ;

it

is

also

to all the other

com

"If

"

;"*

;"

"

"

;"

4 his brother shall be guilty of the judgment If you will not forgive men, neither will your Father forgive you your of 5 fences." The other observation is, that this divine sanction is
"

;"

be proposed in a very different manner to the spiritual and to the spiritual who is animated to the carnal Christian by the 6 and who yields to him a willing and cheerful Spirit of God,
to
:

obedience, it is, in some sort, glad tidings, and a strong proof of the divine goodness in it he recognises the parental care of a most loving God, who, now by rewards, again by punish ments, almost compels his creatures to adore and worship him. The spiritual man acknowledges the infinite goodness of God
:

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 what he commands. But to the carnal man, who is not yet disenthralled from the spirit of servi
tude,

and

who

abstains from sin

more through

fear of punish

Law, which commandments, is burdensome and severe. He is, therefore, to be supported by pious exhortation, and to be led, as it were, by the hand, in the path pointed out by the Law of God. These two classes of persons the pastor, therevirtue, this sanction of the divine

ment than love of

closes each of the

41. Eus. lib. 8. Hist. Eccl. c. 14. Cyril, lib. 6. contr. Jul. Aug. lib. 1. de consensu Evang. c, 10. vid. item, sextam Synod, can. 82. et Cone. Rom. sub. Greg. III. et Cone. Gentiliac. Item ef aliud Rom. sub Stephano III. Vid. etiam lib. de Rom. Item Lactant. carm, de pass. Dom. Basil oral, in S. BarPontif. in vita Sylvestri. laham, Greg. Nyss. oral, in Theod. Prud. Hym. de S. Cas. et hym. de S. Hippolyt. Item apud Baron. Annal. Eccles. an 57. num. 116. et deinceps. vid. interum Aug.
c.

contra Faust, lib. 22. Matt. xix. 17. * Matt. v. 23.

1

c.

732
s

Matt
Matt.

vii.

21.

Matt.

iii.

10.

and

vii. 19.

vi. 15.

Rom.

viii. 14.

252
fore, will

The Catechism of

the Council of Trent.

as

keep in view, as often any of the commandments.

>

he has occasion

to

explain

They

also

twoargninents for

Lavv.

The carnal and spiritual are, however, to be excited by two cons d erat i ns which are contained in this concluding clause, and are well calculated to enforce obedience to the divine Law Tne Stron tne iforce The ne is that when God is called f tna t appellation requires to be fully expounded to the faith"

g>"

ful

because, unappalled by the terrors of the divine menaces,

the flesh frequently indulges in the delusive expectation of esca ping, in a variety of ways, the wrath of God and his menaced

judgments.
viction that

But when deeply impressed with the awful con

God
"

is

"

The
T"

Strong,"

the sinner will exclaim

spirit ? or whither 1 The flesh, also, distrusting the from thy face promises of God, sometimes magnifies the power of the enemy to such an extent, as to believe itself unable to withstand his assaults whilst on the contrary, a firm and unshaken faith, which relies confidently on the strength and power of God, it exclaims with the animates and confirms the hopes of man Psalmist The Lord is my light and my salvation whom
:

with David

Whither

shall I

go from thy

shall I flee

"

shall I
H.

fear?"

The second consideration is the jealousy of God. Man is sometimes tempted to think that God, indifferent whether we contemn or observe his Law, takes no concern in human affairs,
source of the greatest disorders ; but is a jealous God, the reflection tends powerfully to restrain us within the limits of our duty towards him. The jealousy attributed to God does not, how it is that divine love and charity ever, imply agitation of mind by which God will suffer no human creature to resist his sove reign will with impunity, and which "destroys all those who are disloyal to him." 3 The jealousy of God, therefore, is the most impartial justice, the calmness of which is undisturbed by the least commotion, a justice which repudiates as an adulteress the soul which is corrupted by erroneous opinions and criminal passions ; and in this jealousy of God, evincing as it does his boundless and incomprehensible goodness towards us, we re It de cognise at once a source of pure and unmixed pleasure. clares that the soul is his spouse, and what stronger tie of affec God, there tion, or closer bond of union can bind him to us ? fore, when frequently comparing himself to a spouse or hus band, he calls himself a jealous God, demonstrates the excess of his love towards us. The pastor, therefore, will here exhort the faithful, that they the of should be so warmly interested in promoting the worship and honour of God, as to be said with more propriety to be jealous of, rather than to love him ; imitating the example of Elias, who says of himself: With zeal have I been zealous for the
is

an error which

the

when we

believe that

God

Zeal in
service

"

Ps. cxxxviii. 7.

2 Ps. xxvi. 1

* Pa. Ixxii. 27.

On
Lord
"

the

Honour and Invocation of the

j"

Saints.

253

God of Hosts 1 or rather of Jesus Christ himself, who 2 The zeal of thy house hath eaten me The pastor should also set forth the terrors denounced in menaces which declare that the menaces of God s judgments
says
:

up."

The Law
"^^Jj

he will not suffer sinners to run their iniquitous career with with impunityimpunity but will chastise them with the fondness of a parent, and which, on or punish them with the rigour of a judge Thou shalt another occasion, are thus expressed by Moses: ^\now 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 generalions and repaying forthwith them that hate him, so as to destroy them without further delay, immediately rendering to them what they deserve." 3 You will not," says Josue, be
; ;
"

"

"

able to serve the

Lord

for

jealous, and will not forgive leave the Lord and serve strange gods, he will turn and will afflict 4 The faithful are also to be taught, Note, you, and will destroy you." that the punishments here threatened await the third and fourth

God, and mighty and your wickedness and sins. If you

he
is

a holy

generation of the impious and wicked not that the children are always visited with the chastisements due to the delinquency of their parents, but that, although they and their children may go unpunished, their posterity shall not all escape the wrath and vengeance of the Almighty. Of this we have an illustra tion in the life 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 Judah and Jerusalem, on ac count of the wickedness of his father Manasseh yet, after his decease, the divine vengeance so overtook his posterity, that even the children of Josias were not spared. 5 The words of this commandment may perhaps seem to be at variance with the sentence pronounced by the prophet The 8 soul that sins shall die but the authority of St. Gregory, supported by the concurrent testimony of all the ancient fathers, satisfactorily reconciles this apparent contradiction: "Who follows the bad example of a wicked father ever," says he, is also bound by his sins ; but he, who does not follow the ex ample of a wicked father, shall not at all suffer for the sins of the father. Hence it follows that a wicked son, who dreads not to superadd his own malice to the vices of his father, by which he knows the divine wrath to have been excited, is burdened not only with his own additional sins, but also with those of his wicked father. It is just that he who dreads not to walk in the footsteps of a wicked father, in presence of a rigor ous judge, should be subjected in the present life to the punish ment invoked by the crimes of his wicked parent." 7
; ;
"

An
["j

appa1 1
^""

;"

reconciled

"

3 Kings xix. 10.

2
5

ps

xv iii.
c.

10.
iii.

Josue xxiv. 19, 20. Extat locus Greg. lib. art8.

<

2 Par. 36.
moral,

6.

15.

31.

John ii. 17. 4 Kings xxii. Vid. Aug. epist.

Deut. vii. 9, 10. Ezech. xviii. 4. 75. D. Thorn. 1. 2. q. 87

20.
6

254
The mercy of God ex
ceeds his
justice.

The Catechism of the Council of Trent.

the goodness and mercy cf God far exceed his justice another observation, which the pastor will not fail to make to the faithful : he is angry to the third and fourth generation ; but he bestows his mercy on thousands. Of them that hate me" display the grievousThe words ness of sin : what more wicked ? what more detestable than to

That

is

The wick
ed hate God.

"

The good
Jove

hate God, the supreme goodness and sovereign truth ? This, however, is the crime of all sinners for as he who observes 1 are in the commandments of God, loves God, so he who despises his fluenced by and violates his commandments, is justly said to hate in the Law,
:

observance of his Law.

God. The concluding words: "And them that love me," of observing the Law of point out the manner and motive God those who observe the divine Law should be influenced in its observance by the same love and charity which they bear to God ; a principle which applies with equal force and truth to the exposition and observance of all the other command
:

ments.

THE SECOND COMMANDMENT.

"

THOU SHALT NOT TAKE THE NAME OF THE LORD THY GOD
IN
VAIN."

This comniJent>

tinct

from

the

first

imposes, God would to be honoured, a and this he does in the clearest and simplest distinct precept This observation must have much influence in con terms. vincing the pastor, that on this point it is not enough to speak that its importance is such as to require to be in general terms dwelt upon at considerable length, and to be explained to the faithful in all its bearings with distinctness, clearness, and ac
the importance of the obligation

is necessarily comprised in the former, which He who worship God in piety and holiness is to be honoured must also be spoken of with reverence and must forbid the contrary, according to these words of Malachy The son honoureth the father, and the servant his master if 3 then I be a father, where is my honour Yet, on account of

THIS precept

commands us

to

"

?"

which
his

it

make

this

law, which
;

commands

name

curacy. Demands
assiduous
exposition

This assiduity on the part of the pastor cannot be deemed those who are so blinded by superfluous there are not wanthfg the darkness of error as not to dread to blaspheme his name, whom the angels glorify and who are not deterred by the di vine commandment from shamefully and daringly outr.iuing his divine majesty every day, or rather every hour and moment of
:

John xiv. 21. De hoc prtecepto

Exod. xx.
2. 2. q.

7.
3.

Malach.

i.

f>.

vid. D.

Thorn.

122. art.

item et

1. 2. q.

100, an. 5.

On
"W

the Second

Commandment.

255

the day. ho is ignorant that every assertion is accompanied with an oath ? that every conversation teems with curses and To such lengths has this impiety been carried, imprecations ? that one scarcely buys, or sells, or transacts ordinary business of any sort, without interposing the solemn pledge of an oath, and even in matters the most unimportant and trivial, thousands of times rashly appealing to the most holy name of God It therefore becomes more imperative on the pastor, not to neglect, carefully and frequently, to admonish the faithful of the grievousness and horror of this detestable crime. But in the exposition of this commandment, the pastor will show, that, besides a negative, it also contains a positive precept commanding the performance of a duty, and will give to each a In the first place, to facilitate the explanaseparate exposition. tion of these matters, it is necessary to know what the precept commands, and what it prohibits. It commands us to honour the name of God, and when solemnly appealing to him by an it oath, to do so with due reverence prohibits us to contemn the divine name, to take it in vain, or swear by it falsely, un When therefore we are commanded to necessarily, or rashly. honour the name of God, the command, as the pastor will show, 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 im port of a word used to express the Omnipotent and Eternal Majesty of the Godhead, Trinity in unity. Hence we at once perceive the superstition of those amongst the Jews who, whilst they hesitated not to write, dared not to pronounce the name of God, as if the divine power consisted in the letters of which it is composed, and not in their signification. In the annunciation of the divine precept, the word name," Thou shalt not although occurring in the singular number, take the name of God," is not to be understood to refer to any one name in particular: it extends to everyname by which
! :
"
"

Contains a
negative
61
^"

e ^.j^

cept.

Not*.

The com
ndment

everyname by which
s

God
"

such as

import, which we meet in Scripture ; all of which are entitled to the same veneration. The pastor will also teach how the name of God is to be ho- The name f Go noured. Christians, whose tongues should every day celebrate the P ^ divine praises, are not to be of a matter so important, noured. ignorant indeed so necessary to salvation. The name of God may be honoured in a variety of ways; but all seem to be included under the following heads. His name is honoured, when we r

He is called by many names, generally designated. "the Lord," the Almighty," "the Lord of Hosts," the King of Kings," "the and by others of similar Strong,"
is
"

6~

a t e j]

openly and confidently confess him to be our Lord and our God and not only acknowledge but proclaim Christ to be the author of our salvation. It is also honoured when we pay a religious attention to his Word, which announces to us his sove and by reign will make it the subject of our daily meditation reading or hearing it, study, according to our respective capa cities and conditions of life, to become acquainted with its
; ; ;

n,

256
III.

Tlit,

Catechism of the Council of Trent.

IV.

V.

Oaths h Uld
]i

hp

taken.

Again, we honour and venerate the name of a sense of religious duty we celebrate his praises, and under all circumstances, whether prosperous or adverse, return him unbounded thanks ; saying in the language of the prophet: Bless the Lord, O my soul, and never forget 1 all he hath done for thee." Amongst the Psalms of David we have many, in which, animated with singular piety towards God, the Psalmist chants in sweetest strains the divine praises. have also the admirable example 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 Blessed be the name of the Lord." 3 God, saying with Job : 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 forti Call upon This is in accordance with his own wishes tude. in the day of trouble I will deliver thee, and me," says he, 8 and we have illustrious examples of thou shalt glorify me in the sixteenth, forty-third, and one hundred such supplications and eighteenth Psalms, and also in many other parts of Scripture. Finally, we honour the name of God, when we solemnly and this call upon him to witness the truth of what we assert solemn appeal differs much from the means of honouring the Those means are in their divine name already enumerated. own nature so good, so desirable, that our lives, day and night, could not be more happily or more holily spent than in such at I will bless the Lord." says David, practices of piety but with all times, his praise shall be always in my mouth re g d to oaths, although in themselves lawful, they should seldom be used. The reason of this difference is, that oaths are constituted as remedies to human frailty, and a necessary means As it is inexpe of establishing the truth of what we advance. dient to have recourse to medicine, unless when it becomes ne so, with cessary, and as its frequent use is most pernicious regard to oaths, we should never recur to them, unless when there is weighty and just cause and a frequent recurrence to
saving truths.

God when from

"

We

"

"

"

;"

"

"

:"*

al>

them,

far

from being advantageous,

is

on the contrary highly

Hence the excellent observation of St. Chrysosprejudicial. Oaths were introduced amongst men, not at the be toine :
"

ginning of the world, but long after when vice had overspread when the moral world was convulsed to its centre, the earth and universal confusion reigned throughout when, to complete the picture of human depravity, man debased the dignity of his nature by prostrating himself in degrading servitude to idols then it was that God was appealed to as a witness of the truth, when, considering to what a height perfidy and wickedness had
; ; ;
:
i

Ps.

cii. 1.

J b

i.

21 .

Ps. xlix. 15.

Pa. xixiii. 2.

On
risen,
it

the

Second Commandment.

25?

was with

difficulty that
fellow-man."

man
1

could be induced to credit

the assertion of his

But
object

necessary der an oath reverential and holy, it is first to be observed, that to swear, whatever the form of the oath may. be, is nothing else than to call God to witness: to say God is my witness," and
"

is, to

as in explaining this part of the commandment our chief Different SOI S of teach the faithful the conditions to renT

i.

swear by his holy name, are exactly the same. To swear creatures, in order to gain credit for what we say, is an oath : to swear by the holy -Gospels, by the cross, by the names or relics of the saints, and all such solemn attestations, are also
to

II.

by

by 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 to its dictates, and diffused its doctrines amongst the remotest nations of the earth. This is also true of oaths uttered by way of execration, such as that of
it is.

oaths. Of themselves, it is true, such objects give no weight or authority to an oath its derives its obligation from God, whose divine majesty shines forth in them: and hence to swear by the Gospel is to swear God himself, whose revealed word
:

IIJ.

St. Paul form of oath

"

call

G6d

to

we

witness upon

my

soul

3
:"

by

this

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 direct and regulate such forms by the same rule and standard. Oaths are of two kinds, affirmatory and promissory an oath is affirmatory when, under its solemn sanction, we affirm any such as the affirmation of the thing, past, present, or to come Behold before God, Apostle in his Epistle to the Galatians
falsehood.
:

We

subject ourselves to

God

as the avenger of

Oaths are

"

I lie

oath is promissory when we promise the cer tain performance of any thing ; such as that of David, who
not."

An

swore

mon

to Bethsabee his wife, by the Lord his God, that Solo should be heir to his kingdom arid successor to his throne ;* and this class of oaths also includes comminations.

an oath it is sufficient to call God Conditions of * lawfu holy and just oath many other conditions are required ; and these it is the of the pastor duty The other conditions, as St. Jerome ob carefully to explain. 5 serves, are briefly enumerated in these words of the prophet Jeremiah: "Thou shalt swear: as the Lord liveth, in truth 6 and in judgment, and in justice words which briefly sum all the conditions, which constitute the up perfection of an oath
to constitute

But although

to witness, yet to constitute a

;"

truth, judgment, justice. Truth, then, holds the first place in an oath what we swear must be true ; that is, he who swears must believe what he swears to be true, founding his conviction not upon rash grounds
:

Truth,

<

Ad. pop. Antioch. 3 Kings i. 17.

horn. 26-

2 Cor.

i.

23. in

Gal.

i.

20.
2.

$ St.

Hieron

hunc locum.

t>

Jerem. iv

22*

258

The Catechism of the. Council of TJ ent.

or vain conjecture, but upon motives of undoubted credibility Truth is a condition not less necessary, as is obvious, in a pro missory 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 to be a violation of the commandments, and in opposition to the will of God so, having promised and sworn to do what is law
;

ful,

he will adhere with

;

fidelity to the sacred

and solemn en

Judgment.

gagement unless, perhaps, change of circumstances should so alter the complexion of the case, that he could not stand to his promise without incurring the displeasure and enmity of God. That truth is necessary to a lawful oath David also declares, when, having asked who is worthy to sit in the tabernacle of He that sweareth to his neigh the Most High, he answers 1 bour, and deceive th not." The second condition is judgment an oath is not to be taken rashly and inconsiderately, but after mature deliberation and calm
"

first

When about to take an oath, therefore, we should consider whether it be or be not necessary, and whether the case, if well weighed in all its circumstances, be of sufficient im Many other circumstances of portance to demand an oath. time, place, &c. are also to be taken into consideration ; and in taking an oath we should never be influenced by love or hatred, other passion, but by the nature and necessity of the or
reflection.

any

Without this calm and dispassionate consideration, an oath must be rash and hasty ; and of this character are the irre most unimportant and ligious affirmations of those, who, on the swear from the influence of bad habit alone. trifling occasions, This criminal abuse is but too prevalent amongst buyers and
case.
sellers,

of
to

whom

the latter, to sell

at the highest price,

the

Justice.

purchase at the cheapest rate, make no scruple to the goods in strengthen with an oath, their praise or dispraise of question. Judgment and prudence therefore are necessary, and hence Pope Gelasius, a pontiff of eminent piety, decreed that an oath should not be administered to children before their four teenth year, because before that period their tender age is in competent to perceive so acutely, and to balance so accurately, the nice distinctions of things. The third and last condition of an oath is justice a condition

former

promissory oaths demands particular attention. 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. Herod bound himself by oath to grant the request of Herodias, as a reward for the she demanded the pleasure which she afforded him by dancing head of John the baptist; and Herod criminally adhered to the 2 Such was also the oath taken rash oath which he had sworn.

which

in

by

the Jews, who, as we read in the Acts of the Apostles, bound themselves by oath not to eat, until they had shed the blood of

Paul. 3
i
s.

xiv. 4.

Matt. xiv.

7.

Acts

xxiii. 12.

On
An

the

Second Commandment.

259
An
oath

oath therefore accompanied, and guarded as it were by these conditions, is no doubt lawful, a position which is easily and satisfactorily established. The law of God, the purity and 1 sanctity of which will not be questioned, not only permits but commands such an oath to be taken Thou s halt fear the
"

accompae ^onditisaa^

lawful

Lord thy
"

God,"

says Moses,

"

thou shalt swear by his

name:"

and shalt serve him only, and 3

"All

they,"

says David,

II.

inspired Volume bright example it can not be unlawful for Christians to follow, sometimes made use of oaths : they are recorded in the Even Epistles of St. Paul.* the angels have sometimes sworn : The angel," says St. John in his Apocalypse, swore him who lives for ever." 5
" "

3 shall be praised that swear by him." also informs us, that the Apostles, whose

The

m
IV

In fine, read in

God himself, the Lord of angels, has sworn, and, as we many passages of the Old Testament, has confirmed his
;
"

by

V.

promises with an oath. This he did to Abraham and to David 6 and of the oath sworn by the The Almighty David says Lord hath sworn, and he will not repent thou art a priest for
:

attentively and in all its bearings, its origin and its end, it can be no difficult matter to explain the reasons why the taking of an oath is not only law ful but even laudable. An oath has its origin in faith, by which we believe God to be the author of all truth, who cannot deceive or be deceived, 8 to whose eyes all things are naked and open,"
"

ever according to the order of Melchisedech." 7 To him who considers the matter

/I.

who,
faith

in fine, superintends in an admirable

affairs,

we

whose providence governs

appeal to

the world

manner all human imbued with this

God

as a witness of the truth, to

whom

it

were wicked and impious not to yield With implicit belief. 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 St. Paul in his Epistle to the Hebrews. 9 Nor does this doctrine at all clash with these words of the Redeemer, recorded in St. Matthew You have heard
:
"

Objectioa

and under all circumstances we have already seen that the Apostles and even our Lord himself swore frequently the ob
:
:

neither by heaven, because it is the throne of ; neither by the earth, because it is the footstool of his feet; neither by Jerusalem, because 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. Let your talk be yea, yea ; no, no ; and that which is over and above these is of evil." 10 It cannot be asserted that these words condemn oaths universally

swear

that it was said of old ; thou shalt not commit perjury, but thou shalt perform thy oaths to the Lord : but I say to you not to
at all

God

Its solution,

ject of the Redeemer of the Jews, which

i

rather to reprove the perverse opinion taught them to think that to justify the
2
)

was

Ps. xviii. 8. 2 Cor. i. 23.

Philem.

i.

8.

eut v j. 13. Thess. ii. 10.

.

ps

x ii

12

Heb. Heb.

vi. 17.
iv. 13.

Geri, xxii. 16.

fl

Exod.

Apoc.

x. 6.

xxxjii. 1.

7 Ps. cix. 4.
">MatL

Heb.

vi 16.

v.

3137.

260

The Catechism of the Council of Trent.

taking of an oath, its truth alone was sufficient. Hence even on the most trivial occasions they did not hesitate to make frequent use of oaths, and to exact them from others. This practice the Redeemer condemns and reprobates ; teaching that an oath is never to be taken, unless necessity require so solemn a pledge.

Oaths have been instituted as remedies

bespeaking, as
it

for

human

frailty

and

does, the inconstancy of him who takes, or the contumacy of him who exacts it, and who refuses to yield his assent without it, an oath has its source in the corruption of our nature, and can therefore be justified by necessity alone.

Explana
tion of the

words of the Re deemer.

When our Lord explain the words of the Redeemer Let your speech be yea, yea ; no, no," 1 he evidently forbids the habit of swearing in familiar conversation and on he therefore admonishes us particularly against trivial matters an habitual propensity to swearing ; and this admonition the the pastor will impress deeply and repeatedly on the minds of That countless evils grow out of the unrestrained faithful.
But
:

to

"

says

habit of swearing is a melancholy truth supported by the evidence of Scripture, and the testimony of the Holy Fathers.

Let not thy mouth be accus 2 many falls;" and again swearing "A man that sweareth much shall be filled with iniquity, and a 3 In the works of St. scourge shall not depart from his house." Basil, and also in the treatise of St. Augustine against lying, 4 the pastor will find abundant matter on this subject.

Thus we read
to

in Ecclesiasticus
;

"

tomed

for in

it

there are

.Negative part of the

commandmeiit.

How
Inted.
I.

vioII.

&

therefore, forbids to swear falsely, because he who does not hesitate to appeal to God to witness falsehood, offers a grievous injury to the divine Majesty, charging him either with ignorance, as though the truth could be concealed from his all-seeing eye, or with injustice and depravity, as though the Eternal Truth could bear testimony to falsehood. Amongst 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. 5 The essence of a lie consists in speaking contrary to one s convic tion and such therefore, as swear to what they be

Having hitherto explained the positive, we now come By it we are explain the negative part of the commandment. forbidden to take the name of God in vain; and he who, not guided by prudent deliberation, but hurried on by rashness, This the very dares to take an oath, is guilty of a grievous sin. Thou shall not take the words of the commandment declare: name of the Lord thy God in vain." In these words the Al mighty would seem to assign the reason why a rash oath is so It derogates from the majesty of him whom grievous a crime we profess to recognise as our Lord and our God. This com
to
"

mandment,

persons,

Ill

lieve to be false, are evidently guilty of a lie, and therefore of On the same principle, he who swears to that which perjury.
1

Matt.

37. y. Basil, in Psal. 14.

Eccl.
:

ad heec verba

c. 14.

Vid. 12. q

2. c.

primum

est.

3 Eccl. xxiii. 12. xiii. 9. lib. de mendac qui jurat proximo suo, et Aug. 5 J^v xix 12

On

the

Second Commandment.

261

he thinks to be true, but which, although he swears according to his conviction, is really false, also incurs the guilt of perjury ; unless he has used moral diligence to arrive at the truth.

He

IV

who

binds himself by oath to the performance of any thing, not intending to fulfil his promise, or having had the intention neglects its performance, is also guilty of perjury; and this equally applies to those who, having bound themselves to God

j>j

ote _

by vow, neglect its fulfilment. This commandment is also

violated, if justice,

which

is

one

of the three conditions of an oath, be wanting; and hence he who swears to commit a mortal sin, to perpetrate murder, for instance, violates this commandment, although he should have really intended to commit the crime, and his oath should have possessed what we before pointed out as a necessary 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 ob serve the Evangelical counsels of celibacy and poverty. None, it is true, are obliged to embrace these counsels, but by swear
ing to their non-observance, they are contemned and violated. This commandment is also sinned against, and the second condition of an oath, which is "judgment," is violated by swear

VL

VII.

ing on slight grounds and mere conjecture, although what is be true, and believed to be so by him who swears cause, notwithstanding its truth, it still involves a sort of false

sworn be
hood
;

for he who swears with such indifference exposes him extreme danger of perjury. 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 ?* But as the Scripture, when it prohibits perjury, adds: "Thou
self to
:

VIII

IX

shalt not profane the

all

name

of thy

God,"

irreverence not only to his name, which, in accordance with this commandment, reverence is due such as the Word of God, the majesty of which has been recognised and revered not only by the pious, but also some
;

therefore prohibits but also to those things to

it

times by the impious, as we read in Judges of Eglon, king of the Moabites. 3 But he who, to support heresy and impiety, wrests the Sacred Scriptures from their genuine and true mean ing, is guilty of the most flagrant irreverence towards the Divine Word; and of this we are admonished by these words of the prince of the Apostles: "There are some things hard to be un derstood, which the unlearned and unstable wrest, as they do also the other Scriptures, to their own destruction." 4 It is also a shameful irreverence of the .Scripture, to pervert the words and sentences which it contains, and which should be mentioned with due reverence, to some profane purpose, such
as
scurrility,
fable,

vanity,

flattery,

detraction,

superstition,

and the like. Such profanation of the Divine Word the Council of Trent commands to be severely reprehended. 5 In
satire,
1

Vid. Aug. epist. 54.

Pet.
iii.

2
5

Lev.

xix. 12.

Judges

iii.

20.

1C.

Sess. 4. in line.

262
XL

77/e Catechism of the Council of Trent.

the next place, as they who under severe affliction implore the assistance of God, so they, who invoke not his aid, deny him

XII.

due honour and these David rebukes when he says They have not called upon the Lord, they trembled for fear where 1 Still more enormous is the guilt of those there was no fear." who, with impure and impious lips, dare to curse or blaspheme the holy name of God, that name which is to be blessed and the names praised above measure by all his creatures, or even of the Saints who reign with him in glory. Shuddering, as it were, at its very mention, the Sacred Scriptures sometimes ex the word bene press the crime of which they are guilty, by
"

"

diction."

Sanction
ofthispre-

As, however, the dread of punishment has often a powerful checking the licentiousness of crime, the pastor, in order the more effectually to excite, and the more easily to induce to an observance of this commandment, will diligently
effect in

which are, as it were, its ap FOR THE LORD WILL NOT HOLD HIM GUILTLESS THAT SHALL TAKE THE NAME OF THE LORD HIS
explain the remaining words, pendix, and which run thus ;
"

GOD
Its

place the pastor will teach, that in the annexation to be doveO f threats to the violation of this commandment reason discovers at once the grievousness of it demonstrates the wisest ends thiTjjastor. Isin and the goodness displayed in our regard by a beneficent
wisdom
first
:

IN In the

VAIN."

God, who, far from desiring the death of the sinner, deters by these salutary threats from incurring his severity, doubtless in order that we may experience his kindness rather than his The pastor will urge this consideration, a consideration anger. to be dwelt on with indefatigable earnestness, in order that the faithful may be made sensible of the grievousness of the crime,

may
jl

detest

it

still

more, and

may employ

increased care and

HI.

caution to avoid its commission. He will also observe how prone Christians are to this sin, since God has not only issued a command for its prevention, but has also enforced this command by so severe a sanction. The advantages to be derived from this consideration are indeed as nothing is more injurious than a listless security, incredible so the knowledge of our own weakness is attended with the most salutary consequences. He will next observe that the punishment, which awaits the violation of this commandment, it declares is not fixed and determinate ; the threat is general that he who is guilty of the violation shall not escape unpunish
:

which we are every should impress upon our minds the enormity of day this crime. They admonish us, in language the most intelligible, that the violation of this commandment cannot pass with im him who punity ; that the heaviest punishments will overtake it is hoped profanes the name of God ; a consideration which
ed.

The

chastisements,, therefore, with

visited,

must excite
\
-,

to future vigilance.
26.
2

Ps.

xiii. 5.

et

liii.

3 Kings

xxi. 13.

Job

i.

11. et

ii.

9.

Exod.

xx. 1.

On

the

Third Commandment.

263
Practical

Deterred therefore by a holy and salutary dread, the fafthful should use every exertion to avoid the violation of this commandment if for every idle word that men shall speak, they shall render an account on the day of judgment;" 1 how severe the account which they shall have to render, whose crime in volves the awful guilt of contemning the name of the Eternal
"

conclusion

God!

THE THIRD COMMANDMENT.

"

REMEMBER THAT THOU KEEP HOLY THE SABBATH DAY. SIX DAYS SHALT THOU LABOUR AND SHALT DO ALL THY WORKS BUT ON THE SEVENTH DAY IS THE SABBATH OF THE LORD THY GOD THOU SHALT DO NO WORK ON IT, 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 HEA VEN AND EARTH, AND THE SEA, AND ALL THINGS THAT ARE IN THEM, AND RESTED ON THE SEVENTH DAY: THEREFORE 3 THE LORD BLESSED THE SEVENTH DAY AND SANCTIFIED
;
: : :

IT."

THIS commandment, as is required by the natural order, pre- What tins scribes the external worship which is due to God, and is, as it me ntprewere, a consectary of the preceding commandment. If we sin- scribes,
cerely and devoutly yield internal worship to God, guided by the faith and hope we have in him, we cannot but honour him

with external worship and thanksgiving 3 this duty we cannot and hence easily discharge whilst occupied in worldly affairs the necessity of appointing a fixed time for its performance. As, therefore, this commandment, if duly observed, is produc- rm P r live of much fruit, it is of the highest importance that the pastor exposition, use the utmost diligence in its exposition. The word Re member," with which the commandment commences, must animate him to the zealous performance of this duty: if the
:

t-..

"

faithful are

commanded

to

"

remember"

this
it

commandment,

it

becomes the duty of

recollection.

the

pastor to recall

frequently to their

The importance of its observance may be inferred from the andobservconsideration, that a faithful compliance with its injunctions observance of all the other commandments. facilitates the
Amongst
the other works of piety by which the Sabbath is to be sanctified, the faithful are bound to assemble in the Church

2 Matt. xii. 3G. xod. xx. 8. Vid. Trid. decret. de ciborum delectu et festis diebus, sess. ult. sub finem. Item D. Thorn, 2. 2. q. 122. art. 4. item de consecrat. dist. 3. multis capitib.
3

264
to

Tlie

Catechism of the Council of Trent.

:

Note.

hear the divine word when they have thus learned the jus of the Lord, they will be prompted to the faithful and Hence the sanctification willing observance of his holy Law. of the Sabbath is very of .en enforced in Scripture, as may be seen in Exodus, 1 Leviticus, 2 Deuteronomy, 3 and in the prophe cies of Isaias, 4 Jeremiah, 5 and Ezekiel, 8 all of which contain this precept which commands the observance of the Sabbath. 7 Princes and magistrates are to 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 spiritual
tifications

injunctions of the pastor. With regard to the exposition of this commandment, the n n m to ^ ;- rr faithful are -.-re be ccarefully taught in what it accords with, and e whatitdif.. i t i what it differs from A the others, in order that they may underiers from the other stand why Christians observe not the Sabbath, but the Lord sIts exposi-

m
.

^ a^

P oint

f difference is

evident

the other

command

ments of the Decalogue are precepts of the natural law, obli gatory at all times and unalterable, and hence, after the abroga tion of the Law of Moses, all the commandments contained in the two tables are observed by Christians, not however because their observance is commanded by Moses, but because they accord with the law of nature and are enforced by its dictate whereas this commandment, if considered as to the time of its fulfilment, is not fixed and unalterable, but is susceptible of change, and belongs not to the moral but ceremonial Law. Neither is it a principle of the natural law: we are not in structed by the natural law to worship God on the Sabbath, rather than on any other day. The Sabbath was kept holy from the time of the liberation of the people of Israel from the bondage of Pharaoh the obligation was to cease with the abrogation of the Jewish worship, of which it formed a part and it therefore was no longer obligatory after the death of Christ. Having been, as it were, images which shadowed the light and the truth, these ceremonies were to disappear at the coming of that light and truth, which is Christ Jesus. 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 8 I have laboured in vain sentiments which are amongst you also to be found in his Epistle to the Colossians. 9 On the dif ference between this and the other commandments these ob servations will suffice.
;
;"

In what

it

As
j

agreeswith b u t

n as

to their accordance, muc h as this

it

commandment,

consists not in rites and ceremonies, in common with the

others, expresses a moral obligation, founded on the law of nature. The worship of God and the practice of religion,
Dent. v. Ezek. xx. 22, 23. 46. De procd. verb. Dei, vid. Trid. sess. 5. c. 2. vide et singulare hac de re libellum Caroli Borrom in actis Eccles. Mediol. vide etiarn acta eccles. Bononiens.
xvi. 20. 31.
Isa. Ivi. 58. 66.
5

Exod.

Lev. xvi. 19. Jerem. 17.

23. 26.

sGalat.

iv. 10.

Col.

ii.

16.

On
which

the

Third Commandment.
:

265

it the comprises, have the natural law for their basis unbidden impulse of nature prompts us to give some time to the worship of God and this is a truth demonstrated by the unanimous consent of all nations, who, accordingly, consecrated
;

festivals to the public solemnities of As nature rereligion. quires some time to be given to necessary relaxation, to

An

illus-

iration.

and

to the

requires, that

repose and refreshment of the body ; some time be devoted to the inind, to refresh and

sleep, so she also

its Hence the energies by heavenly contemplation. necessity of consecrating some time to the worship of the Deity and to the practice of religion, duties which, doubtless,

invigorate

form part of the moral law. 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 his Apocalypse makes mention of the Lord s-day and the Apostle commands collections to be made*" on the first day of the week," 3
"

The Jew-

{^f^,,, *
and by

:"

"

;"*

whom
day.

is, according to the interpretation of St. Chrysostome, on Lord s-day; and thus we are given to understand that even then the Lord s-day was kept holy in the church. In order that the faithful may know what they are to do, what to avoid, on the Lord s-day, it will not be found foreign

that

the

This comJ^"^"*

purpose, if the pastor, dividing the commandment into into four four parts, explain each part with minute In the Parts accuracy. first place, then, he will explain generally the meaning of these words Remember that thou keep holy the Sabbath
to his
"

remember" is appropriately made use of 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 ad monish the people, for, although the law of nature commands us to give religious worship to God, it fixes no particular
"

day."

The word

at the

day

performance of that duty. They are also to be taught, 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 the manner in which we have spent the week and that therefore our occupations and conduct 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 3 heart." Finally, we are taught, and the instruction demands our serious attention, that there are but too many circum
that
; :
"

for the

n>

HI.

stances 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, which frequently with draw from the holy and religious observance of the Lord s-day. now come to the meaning of the word Sabbath."

We

"

Apoc.

i.

10.

Chrysost. horn. 13. in Corinth. Amb. item etTheophylact vid. etiam. Can. Apost. 67. Igriat Epist ad Magnes. Just. apol. 2. Tertul. in apol. e. 16. et de Coron. milit. c. 3. et de idol. c. 14. et Cyp. epist. 33. Clement. Alex. lib. 5. Strom, satis ante
t.

finem. Orig. horn.

7. in

Exod-

3 ]

23

Kings xxv.

31.

266
Meaning
of the

The Catechism of the Council of Trent.

Sabbath
is

Hebrew word

it

signifies cessation
;
"

to

keep the

word
"

Sabbath."

Sabbath, therefore, means to cease from labour and in this sense the seventh day was called the Sabbath," (it is so

Exodus) because, having finished the creation of the world, God rested from all the work which he had done. 1 Not only the seventh day, but, in honour of that day, the entire week was subsequently called "the Sabbath;" and
in

called

by God

in this
"

meaning of
twice in a

I fast

the word, the Pharisee says in St. Luke 3 Sabbath." Thus much will suffice with
:
"

Sanctification of the

Sabbath.

Sabbath." regard to the signification of the word In the words of the commandment, the sanctification of the Sabbath is a cessation from bodily labour and worldly business,

on
to

from the following words Thou shalt do no work This alone, however, does not comprise the meaning of the commandment: if it did, it would have been sufficient
as is clear
it."
"

3 say in Deuteronomy, "observe the day of the Sabbath;" and sanctify it but it is added, and these additional words prove that the Sabbath is a day sacred to religion, set apart for works of piety and exercises of devotion. The Sabbath, there fore, we sanctify by devoting it to duties of piety and religion
"

;"

and
ful

this is evidently the

Sabbath, which Isaias calls

"

thus spent, it is the delight of God If then to this religious and holy observance of the Sabbath we add works of mercy, the rewards proposed to our piety in the same chapter are numerous and most im 5 The true The true and proper meaning, therefore, of this portant. meaning of commandment tends to this, that we take special care to set
;"*

when

delight and of his

faithful servants.

the pre
cept.

Second
part of the

command
ment:
its

meaning.

The Sab
bath

why

fixed for

some fixed time, when, disengaged from bodily labour, and undisturbed by worldly cares, we may devote our Avhole being, soul and body, to the religious worship of God. The other part of the precept declares that the seventh day was consecrated by Almighty God to his worship Six days," shalt thou labour, and do all thy works but on says he, the seventh day is the Sabbath of the Lord thy God that is to say, the Sabbath is consecrated to the Lord, and on that day we are to render him the duties of religion, and to know that the seventh day is a sign of his rest. The Sabbath was conse crated to the worship of God, because it must have proved in
apart
"

"

;"

"

;"

the divine

worship.

Its

mystic
I.

meaning.

convenient to leave to a rude people the choice of a time of worship, lest, perhaps, they may be led to imitate the idolatrous The seventh day was, therefore, chosen for rites of Egypt. the worship of God, and its dedication to that end is replete Hence in Exodus, 6 and in Ezekiel 7 the Lord with mystery. calls it my Sabbaths to sign:" gave them," says he, and that they might know be a sign between me and them
"

"a

"I

II

that I

am

the

Lord

that sanctify

them."

It

was a sign

that

man
1

should dedicate and consecrate himself to God, whereas even the very day is dedicated and consecrated to him: it is
Gen.
ii.

3.

Exod.
12.

xx. 21.

Deut. v.

12.

4 Isa. Iviii. 13.

xyiii. s Isa. Iviii. 6.

8

Luke

12.

Deut. v. 12.

Exod.

xxxi. 13.

Ezek. xx.

Deut. v.

15.

On

the

Third Commandment.

267

holy because devoted in a special manner to holiness and to re It was also a sign, and, as it were, a memorial, of the To the Jews it was also a stupendous work of the creation.
ligion.

III

traditional sign, reminding them that they had been delivered by the hand of God from the galling yoke of Egyptian bondage.

This the Almighty himself declares in these words Remember 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 The The spiritsign of the spiritual and celestial Sabbath. a a spiritual Sabbath consists in a holy and mystical rest, wherein u !if. t the old man, being buried with Christ, is renewed to life, and meaning,
"

that thou

studies to act in accordance with the spirit of Christian piety : you were, therefore, darkness," says the Apostle, but now Walk then as children of the light ; for the light in the Lord.
"
"

fruit of the light is in all

goodness, and justice and truth, having

unfruitful

no fellowship with the

"

celestial Sabbath, as St. Cyril observes

There remaineth therefore a day of rest for the people Apostle, of God," a 3 is that life which we shall enjoy with Christ, in the fruition of all good, when sin shall be no more, according to these words of Isaias No lion shall be there, nor shall any mischievous beast go it, nor be found there but a path and a way shall be there, and it shall be called the holy way;" 4 for
"

works of darkness." 1 The The celeson these words of the uia Sab a h
~ !
.

meaning.

the souls of the saints enjoy the plenitude of happiness in the vision of God. The pastor therefore will exhort and animate the faithful in the words of the Apostle : Let us hasten there fore to enter into that rest." 5
"

Besides the Sabbath, the Jews observed other festivals which other fe were instituted by the divine law, and the end and aim of which tivals obwas to awaken in the people the recollection of the principal favours conferred on them by the Almighty. On these festivals the pastor will see Leviticus, 6 Numbers, 7 and Deuteronomy 8 and on the moral objects contemplated in the institution of such 10 festivals, he may also consult St. Cyril," and St. Thomas. But the Church of God has in her wisdom ordained that the The Sabcelebration of the Sabbath should be transferred to the Lord s- b th wl j* jy as on that day light first shone on the world, so day:" by the to^the resurrection of our Lord on the same day, by whom was thrown Lord sda yopen to us the gate to eternal life, AVC were called out of darkj and hence the Apostle would have it called ness into light "the Lord We also learn from the sacred Volume that II. s-day." the first day of the week was held sacred for other reasons on that day the work of the creation commenced, and on that day the Holy Ghost descended upon the Apostles. From the
;
"

Eph.

v. 8.

i Isa.
7

xxxv.

9.

Num.

Cyril,

10

xxix. Deut. yi. de adoratione in spiritu et verit. U. Thorn. 1. 2. q. 102. art. 4. ad 10.

5 s

2 St. Cyril. Lat. lib. 4. in Heb. iv. 11.

Joan.

c.

51.

Heb.

iv. 9.

Levit. xxiii

lib. 17.

268
Other
fes-

The Catechism of the Council of Titnt.

^7
very infancy of the church other days were also appointed tne Apostles, and by their successors in after-times, to be

instkuted^
their order,

kept holy, in order to commemorate the special gifts bestowed on us Christians. Amongst these days the most conspicuous are those which were instituted to honour the mysteries of our redemption, and next to them, those which are dedicated to the most blessed Virgin Mother, to the Apostles, Martyrs and other Saints who reign with Christ, and in the celebration of whose victories the divine power and goodness, which triumphed in them are praised, due honour is paid to their memories, and the
faithful are excited to the imitation of their virtues.

Sloth and

And
do
all

condemn* ed no
:

^orce ^ in tnese wortl s

as the observance of the precept is very strongly enSix days shall thou labour, and shalt
"

thy works
;"

serv e u

not to waste their lives in indolence and sloth, but mindful of the words of the Apostle, and in ac cordance with his command, do their own business, and work with their own hands." 1 These words also enjoin as a duty that in six days we do all our works," and admonish us not to defer to the Sunday or holiday what should have been done during the other days of the week, and what if deferred must withdraw our attention from the sanctification of the Sabbath. The third part of the commandment comes next to be exThe third part of the It points out, to a certain extent, the manner in which pl a i n ed. l commandi ment, what vve are to keep holy the Sabbath day, and explains particularly it prohibits, what is Thou shalt do prohibited to be done on that day : no work on says the Lord, "thou, nor thy son, nor thy
" "

^iem to tne P eo pl e deferred to the Lord s- faithful are to be exhorted

Lord lhy God

but on the seventh day is the Sabbath of the ; the pastor should therefore carefully explain

They

implicitly

admonish him

that the

111^1111

"

it,"

I.

daughter, nor thy man-servant, nor thy maid-servant, nor thy These words beast, nor the stranger that is within thy gates." teach us, in the first place, to avoid whatever may interfere with the worship of God on the Sabbath day ; and hence it is not
difficult to perceive that all servile works are forbidden, not be cause they are improper or evil in themselves, but because they withdraw from the worship of God, which is the great end of the commandment. The faithful should be still more careful not to profane the Sabbath by sin, which not only withdraws the mind from the contemplation of divine things, but entirely alienates us from the love of God. 3 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 himself The priests in the temple break the Sabbath, and are says without blame." 3 Neither are we to suppose that this com mandment forbids attention to those things on the Sabbath,
;
"

II.

What

it

permits.

[I.

which if neglected on that day perish to the proprietor. Their preservation is no violation of the commandment, and is ex1

Thess.

iv. 11.

2 Vid.
3

Aug.

tract. 3. in

Joan, et in Ps. xxxi. serm.

1.

et lib.

de decem chordis

c. 3.

Matt

xii. 5.

On
pressly permitted things which our

the

Third Commandment

269

by the sacred canons. There are many other Lord declares lawful to be done on Sundays and holydays, and which may be seen by the pastor in St.
St. John. omit nothing that may interfere with the sanctification of the Sabbath, cattle are mentioned in the commandment, bei tr. cause their use must prevent its due observance. If cattle be on the Sabbath, human labour also becomes necessary employed The they do not labour alone, but assist the labours of man. prohibition of the employment of cattle is therefore a conse

Matthew and
But
to

Cattle not
l
"

be
f

"

ployed on Sabbath ; and

the"

quence of the prohibition of human labour; they are correllative one supposes the other. If then God commands the exemption of cattle from labour on the Sabbath, still more imperative is the obligation to avoid all acts of inhumanity towards servants, or others whose labour and industry we employ in our service. The pastor should also not omit to inform the faithful how Sundays nd h oly they are to sanctify Sundays and holydays and amongst other -11 P T n days how means he will not iorget to mention the obligation of visiting to be sancthe temple of God, and there, with heartfelt piety and devotion, tified
;
"

*}

i_

1 assisting at the celebration of the holy sacrifice of the Mass i and also the duty of approaching frequently the sacraments of

Jl.

the Church, instituted for our sanctification and salvation, to heal our spiritual maladies. 3 Nothing can be more seasonable or salutary than frequent recourse to the tribunal of penance ; and to this the pastor will be enabled to exhort the faithful

III.

recurring to what we have already said in its proper place on the sacrament of penance. But not only will he excite his people to have recourse to the sacrament of penance he will also zealously exhort them again and again, to approach fre quently the holy sacrament of the Eucharist. Sermons are also in those days to be heard by the faithful with attention and reverence nothing is more intolerable, nothing more unworthy of a Christian than to despise the words of Christ, or hear them

by

IV.

V".

Devout prayer and the praises of God should also frequently exercise the piety of the faithful on Sundays and holydays ; and an object of their special attention should be to attend particularly to catechetical instruction, in order to learn
those things which form to a Christian life ; and to practise with assiduity these duties of Christian piety, viz. giving alms to the poor, visiting the sick, administering consolation to the afflicted. Religion clear and undefiled before God and the Father is this," says St. James, to visit the fatherless and
"
"

with indifference. 3

VI.

VII
VIII

IX.

widows

in their

tribulation."

4
is easy to perceive, how this Reason but the pastor will also deem ableness f

From what has been said it commandment may be violated:

1

as. et 2
3

Cone. Agath. c. 47. Aurel. c. 8. Tribur. c. 35. Vide de cons. dist. cum ad celebrandas, et omnes fideles. Aug. de Eccl. dogm. c. 53. et citatur de cons. dist. 2. c. quotidien. Justin. Apol. 2. et ex Act Apost. c. 20. 7. Aug. lib. 50. horn. 26. et
i.

1.

cap. Mis-

cit. 1. q. lib.

cap. interroga.
4

James

27.

Sic faciebant veteres Christian!,

test.

Just. Apol. 2. Tertull. in

A.pol. et in lib.

ad martyres

et in lib. 2.

ad uxorem prope finem.

23*

270
romaianament
this

The Catechism of the Council of Trent.

it

be observed with pious zeal and To the attainment of this end it will the greatest exactitude. materially conduce, if he make them understand and see clearly, how just and reasonable it is to devote certain days, exclusively, to the worship of God, to acknowledge, adore, and venerate him from whom we have received such innumerable and inestimable blessings. Had God commanded us to offer him, on Note. each day of our lives, the tribute of religious worship, would it not be our duty, in return for the inestimable and infinite bene fits which his bounty has showered on us, to endeavour to obey But now that the command with promptitude and alacrity ? the days specially consecrated to his service are but few in number, is it not as unreasonable as it is criminal to neglect so sacred a duty, or to discharge it with reluctance ?* The pastor will next point out the importance of a faithful Importance ui its obsercompliance with this precept. Those who are faithful in its \ance. .... observance are admitted, as it were, into the divine presence, to I. commune freely with God for in prayer we contemplate the increated majesty, and hold free converse with the Deity in hearing religious instruction, we hear the voice of God, which reaches us through that of his pious and zealous minister and at the Holy Sacrifice of the Mass, we adore Christ the Lord, These are amongst the spiritual advan present on our altars. tages, of which a faithful compliance with this commandment
t ^-

^^

a duty to impress
g

on the minds of the

t,

faithful the conviction,

comman(] men

is

to

n.

Note

We should, it is true, be prepared guilt. but in this undergo the severest labour for sake of God commandment he imposes on us no labour; he only commands us to disengage ourselves from worldly cares on those days which are to be kept holy. To refuse obedience to this com mandment is, therefore, a proof of extreme temerity and the punishments with which its infraction has been visited should be a salutary admonition to Christians. 3 In order, therefore, to avoid this guilt and these punishments, we should frequently ponder this word Remember," and place before us the important advantages, which, as we have already seen, flow from the religious observance of Sundays and holydays, and also numerous other considerations of the same tendency, which the good and zealous pastor will develope at
aggravation of their
to
; ;
"

But those, who altogether is the pure and plenteous source. they are ene neglect its fulfilment, resist God and his Church mies of God and of his holy laws ; and the facility with which the commandment may be fulfilled is at once a proof and an
:

large to his people as circumstances

1

may

require.

37.

151.

Vid. de consecr. disk 1. et in decret. Titul. de feriis et Cone. Matisc. 2. c. 1. et Tribur. c. 35. Ignat. in p. ad Philip. Leon. serm. 3. de quadrag. Aug. serm. 2 Num. xv. 32. de temp. et seq.

On

the

Fourth Commandment.

271

THE FOURTH COMMANDMENT.

1

HONOUR THY FATHER AND THY MOTHER, THAT THOU MAYEST BE LONG-LIVED UPON THE LAND WHICH THE LORD THY GOD WILL
GIVE
THEE."
1

THE

preceding commandments, having

God

as their

imme-

Accord-

diate end, take precedence in order as well as in dignity and iththe importance ; but those which follow, although ultimately referred preceding to God as the end contemplated in the love of our neighbour, command-

have for their immediate object to instruct us in the duty of loving our neighbour, and, therefore, deservedly hold the next Hence our Lord himself has declared, that these two place. commandments, which inculcate the love of God and of our 3 The advantages arising neighbour, are like unto each other. from a faithful observance of this commandment can scarcely be expressed in words, bringing with it, as it does, not only its own fruit, and that in the richest abundance and of superior excellence, but also affording a test of the sincerity of our love for God He that loveth not his brother whom he seeth," 3 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 see, how can we honour or reverence God, the su preme and best of parents, whom we see not ? and hence the obvious analogy and accordance of both commandments.
"

"

The
tude
:

application of this commandment is of very great lati- Extent of lppllc* besides our natural parents, there are many others whose
}-

on

power, rank, usefulness, exalted functions, or office, entitle them to parental honour. It also lightens the labour of parents and superiors amongst the duties which devolve on them, the principal one is to mould the lives of those who are placed under their care, according to the maxims of the divine law , and the performance of this duty must be considerably fa cilitated, if it be universally felt, that to honour parents is an obligation, sanctioned and commanded by no less an authority than that of God himself. 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 will first explain, and will accordingly teach 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, the other the remain1

Exod.

xx. 12.
lib. 3.

2 Matt. xxii. 39. Mark xii. 31. Vid. Aug. in Ps. xxxii. serm. 1. item doctrin. Christ, c. 10. ct lib. 50. horn. 38. D. Thorn. 2. 2. quoest. 17. art. 8. 3 1 John iv. 20.

de

272
Note.

TJie Catechism of the Council of Trent.

1 This order ot ing seven commandments of the Decalogue. the commandments is very apposite, for by it their nature and

whatever is commanded or pro object are also distinguished hibited in Scripture by the divine law springs from one of two and in the principles, the love of God or of our neighbour
: :

discharge of every duty we must be actuated by this love. The three preceding commandments teach us the love which we owe to God, and the other seven, the duties which we owe
to

domestic and public society.

refers

The

distinction,

therefore,

which

some

to the first, others to the

:

second

table, is not

without good ground

:

in the three first,

God, the supreme

good, is, as it were, the subject matter, in the others, the good of our neighbour the first propose the supreme, the others the proximate object of our love: the first regard the ultimate 3 end, the others those duties which refer to that end. Difference the love of God terminates in God himself, for God Again, between to ^e loved above all things for his own sake ; js but the the com, , , , , ve of our neighbour originates in, and is to be referred J mandmentsof the love of God. If we love our parents, obey our masters, to, res P ect our superiors, our ruling principle in doing so should and Second tables. be, that God is their Creator, and wishes to give pre-eminence to those by whose co-operation he governs and protects all others ; 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 ; and accordingly we read in the tenth chapter of St. Matthew, which, amongst other mat He that receiveth you, ters, treats also of duty to superiors 3 receiveth me and the Apostle in his Epistle to the Ephesians, giving instruction to servants, says: "Servants, be obe dient 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, doing the will of God from the
,, .
. .

"

;"

heart."
II.

Note.

Moreover, no honour, no piety, no devotion can be rendered to God, worthy of him towards whom love admits of infinite increase, and hence our charity should become every day more with our fervent towards him, who commands us to love him whole heart, our whole soul, and with all our strength 5 but the love of our neighbour has its limits, for we are commanded to love our neighbour as ourselves and to outstep these limits, by loving him as we love God, were a crime of the blackest enormity. any man come tome," says our Lord, "and hate not his father and mother, and wife and children, and
"

:"

"If

Vid. Clem. Alexan.

lib.

6.

Strom,

satis

ante finem, Aug. in Exod.

q. 71.

D.

Thorn. 1.2.
2

7. cap.

12.
s

serm. 1. D. Thorn. 2. 2.q. 122. art. I et 2. et in opusc 3 Matt x. 40. de primo preecepto. vi. 5, 6. Vid. Aug. lib. 3. de doct. Christ, c. 12. et lib. 4. Conf. c. 9 Ephes. Prosper, lib. 3. de vita contempl. c. 13. Bernard, de diligendo Deo.

Vid

q. 100. art. 4. Aug. in Ps. xxxii.

Dent.

vi. 5.

Luke

x. 27.

Matt.

xxii.

3739.

On

the

Fourth Commandment.

273
;

brethren and sisters, yea, and his

own

life also

he cannot be

attend the burial of his father, and then follow Christ, our Lord says, to the same a and the same lesson their dead effect ; Let the dead

my

disciple."

To him who would

bury

first

"

;"

of instruction

is

more

Matthew

"

He

clearly conveyed in these words that loveth father or mother more than

of St.

me,

is

not worthy of me." 3 Parents, no doubt, are to be affectionately loved, and highly respected ; but religion requires that supreme honour and homage be given to him alone, who is the sove for our reign Creator, and universal Father, and that our love parents be referred to our eternal Father who is in heaven. Should, however, the injunctions of parents be at any time Note, opposed to the commandments of God, children, are, of course, to prefer the will of God to the desires of their parents, always ought to obey God keeping in view the divine maxim rather than men."* Having premised this exposition, the pastor will proceed to ex- TO
"

We

"ho-

words of the commandment, beginning with honour." To honour" is to think respectfully of any one, and, in every relation in which he may be considered, to hold him in the It includes love, respect, obedience, and highest estimation. reverence, and is here used with great propriety in preference
plain the
" "

nour,"

be

love fear" or although parents are also to loved and feared. Respect and reverence are not always the accompaniments of love, neither is love the insepa rable companion of fear ; but honour, when proceeding from the heart, combines both fear and love. The pastor will next explain who they are, whom the comto the
"
"

word

;"

much

Whom

the

designates as fathers : for although it refers primarily to our natural fathers, yet the word has a secondary meaning; and, a matter at which we have already glanced, includes, as we know from numerous passages of Scripture, many others who are also entitled to due honour. In the first place, the prelates of the Church, her pastors and clergy, are called fathers, after the example of the Apostle : I write not these things," says he, to confound you ; but I admonish you as my dearest children : for if you have ten thousand instructers in Christ ; yet not many fathers ; for in Christ Jesus 5 also read in ECby the Gospel I have begotten you." clesiasticus "Let us praise men of renown, and our fathers in their generation." 6 Those who govern the state, to whom are intrusted power, magistracy, or empire, are also called fathers ; thus Naaman was called father by his servants. 7 To those, to
"

mandment

Fathers,

I.

"

We

n.
Hi-

IV

care, fidelity, probity and wisdom, others are committed, such as pastors, instructers, masters, and guardians, is also given the name of father ; and hence the sons of the prophets called

whose

Elias 8 and Eliseus 9 by this name. Finally, aged men, whose In the years entitle them to our respect, we also call fathers.
i

v.

Luke
Cor.

xiv. 26.
iv.

Luke

ix.

00.
1.

14

1C.

Eccl. xliv.

Matt. x. 37. 4 Kings v. 13

Act v. 29. s4 Kings ii

12.

4 Kings

xiii.

14.

2M

274
Note.

The. Catechism of the Council of Trent.

instructions of the pastor, however, it will not be forgotten to enforce particularly the obligation we are under, of honouring
all

who

are entitled to be

denominated

fathers, especially

our

natural fathers, of

particularly speaks. They are, as it were, representatives of the one, great, immortal, and universal Father : in them we behold the image

whom

the divine

commandment

of our

own origin from them AVC have received existence them God made use of to impart to us the soul with all its faculties by them we have been conducted to the sacraments, formed to society, blessed with education, and instructed in
: : :

purity and holiness of

life.

The pastor will teach that the name of" mother" is also menMothers to beloved tioned in this commandment, and with good reason, awakening
nouredf

n us i as ^ does, a grateful recollection of the benefits which we have received from her of the claims which she has to our dutiful affection of the care and solicitude with which she bore us, the pain and travail with which she brought us forth, and the labour and anxiety with which she watched over our infant
*
;

years.
Nature of Moreover, the honour which children are commanded to pay the honour to their parents should be the spontaneous offering of sincere This respectful regard they challenge upon an ^ dutiful love. rents

I.

the strongest titles they who, for love of us, decline no labour, spare no exertion, shrink from no danger ; whose highest plea sure it is to indulge in the reflection that they are beloved by their children, the dear objects of their parental solicitude and
affection.

Joseph,

when next

to

majesty, he enjoyed in Egypt

the highest station, and the most ample power, received his 3 father with honour, when he went down into Egypt ; Solomon rose to meet his mother as she approached ; and having paid her the tribute of filial respect, placed her on a royal throne on
H.

his right hand. 3 also owe to our parents other duties of respect, such as to supplicate God in their behalf, that they may lead prosperous

We

HI.

and happy lives, beloved and esteemed by all who know them, and most pleasing in the sight of God and of his saints. We also honour them by submission to their wishes and inclinations "hear the instruction of thy father, "My son," says Solomon, and forsake not the law of thy mother that grace may be added 4 to thy head, and a chain of gold to thy neck." Children,"
:

"

obey your parents in the Lord, for this is says St. Paul, 5 and also, "children, obey your parents in all things, just;" 8 This doctrine is con for this is well-pleasing to the Lord."
"

firmed by the example of those

:

who were most eminent

for

IV.

Isaac, when bound for sacrifice by his father, meekly sanctity 7 obeyed ; and the Rechabites, not to depart from the counsel of also honour abstained from wine. 8 their fathers,

always

We

filiorum erga parentes vid. Antonium 3 3 Kings ii. 19. s Col. iii. 20. 1. 8 Jerem. xxxv. 6.

De

officiis

Augustirmm
4
">

lib. 10. tit 19.

Gen. xlvi. Ephes. vi.

Proverbs i. 8, Gen. xxii. 9-

9.

On

the Fourth

Commandment.
:

275

our parents by the imitation of their good example i.o study the life of another, as a model for imitation, is the highest mark of esteem. honour them when we not only ask but follow their counsels and also when we relieve their necessities, supplying them with necessary food and raiment, according to these words of the Redeemer why do you also transgress

We
;

V.

VI

"

commandments of God for your tradition ? For God said Honour lather and mother and he that shall curse father or mother dying let him die. But you say whosoever shall say
the
:

own

mother, the gift whatsoever proceedeth from me, shall profit thee and shalt not honour his father or his mother and you have made frustrate the commandment of God for your
;

to father or

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 pay particular attention to what regards
:

VII.

their eternal salvation, taking especial care that they duly receive

the last sacraments, consoling

them with

tion of pious and religious persons, who weakness, assist them by their counsel,

the frequent conversa may strengthen their

and animate them

to

the hope of a glorious immortality ; that having risen above the concerns of this world, they may fix their thoughts and affections Thus blessed with the sublime virtues of entirely on God. faith, hope, and charity, and fortified by the sacraments of the Church, they will not only look at death without dismay, for death is the lot of all men ; but will hail it as the bright opening to a blessed immortality.
Finally, we honour our parents when, after they have been summoned from this world, we discharge the last offices of filial
VIII

towards them, giving them an honourable interment, attend piety ing to the celebration of their obsequies, their anniversaries, the oblation of the holy sacrifice for the of their and
repose
souls,
faithfully

executing their

last wills.

But we are bound

also those

who

and priests, kings, princes, and magistrates, tutors, guardians offi5S?S and masters, teachers, aged persons and the like, all of whom be honourare entitled,

to honour not only our natural parents, but Otherswho ntitled are entitled to be called fathers, such as bishops to^

some

in a greater,

some

in a less degree, to share

ed

other "Let the priests that rule well be Bishops pastors St. Paul says: esteemed worthy of double honour, arui P r est* especially they who labour be in the word and doctrine." 3 What proofs of ardent love for ed the Apostle the Galatians must have I. given may be inferred from the illustrious in which he has recorded their bene

our love, our obedience, our assistance.

Of bishops and

JS
II.

that if it could be says he, done, you would have plucked out your own eyes, and would have given them to me." 3 The priest is also entitled to receive
:
"

volence

"

testimony bear you witness,"

Matt. xv. 3
et in

rentum
item

Subveniendum esse Hexam. horn. 9. Amb. lib.

.

dist. 86. raultis in locis

Hier.

lib. 2.

Evang. cap.

14.

2 i

parentibus, vid. Basil, horn, de honore paHexam. c. 1C. Cone. Gangr. can. 6. Vid. Commentar. in Matt. Aug. lib. 1. qusest 3 Gal. iv. Tim. v. 17. 15
5.

270
whatever
Paul,
"

The Catechism of
is

the Council of Trent.

"

necessary for his support

priests,"

Who,"

says St.
"

serveth as a soldier at his

to the

own

charges
"

honour
Dr.

says Ecclesiasticus,

Give and purify thyself

?"*

; give them their portion, as 2 thee, of the first fruits and of purifications." teaches that they are entitled to obedience :

with thy arms

it

"

is commanded The Apostle also Obey your pre

Note.

Princes

aries to be

and be subject to them for they watch as being to render an account of your souls." 3 Nay, more, Christ himself com mands obedience even to wicked pastors Upon the chair all things, of Moses have sitten the Scribes and Pharisees therefore, whatsoever they shall say to you, observe ye and do ye but according to their works do ye not, for they say and do not." 4 1 he same rule is to regulate our conduct towards princes and magistrates, and all others to whose authority we are subject ; and the honour and obedience due to them are explained at large
lates,
;
"

honoured,

by t ie Apostle in mands us to pray

}

his Epistle to the

for

Romans
St.

5
:

He
:

also
"

com

them

6
;

and

Peter says

Be ye

Note.

Princes,

every human creature for God s sake : be to the king as excelling, or to governors as sent 7 The honour which we render them is referred to by him." God it is paid to their exalted dignity, which is derived from and emblematic of the divine power; and in which we recog nise a superintending Providence, who has committed to them the administration of the State, and who makes use of them as the ministers of his power. 8 It is not that we respect the pro fligacy or wickedness of the man, should such moral turpitude debase the lives of public functionaries no ; we revere the Therefore it authority of God with which they are invested.
subject
therefore to
it

whether
:

and it may appear to some matter of surprise, that, be their sentiments towards us the most inimical, be their hostility the
is,

most immitigable,

however, afford a just cause

their personal enmity to release us

and hostility do not, from the duty of sub

missive respect to their persons and authority. Thus the Scrip tures record the important services rendered by David to Saul, at a time when David was the innocent object of his hatred :

With them that hated peace," says he, I was peaceable." 9 When not But should they issue a wicked or unjust mandate, they are on tobe obey- no account to be obeyed such a mandate is not the legitimate
" "

exercise of power, but an act of perverse injustice. Reward Having expounded these matters severally, the pastor will next consider the nature of the reward promised to the obthe ooserservance oi this commandment, and its accordance with the vance of this comduty of filial piety. It consists principally in length of days: mandment lne W |1Q ai way S p reserve the grateful recollection of a benefit y
,,

-11

1 Cor. ix. 7.

Eccl.

vii. 33, 34.

2. c. 5.

Forojul.

c. ultiin.

pita 16. q. 1 et 7. et Tit.

4
-

Matt,
I

xxiii. 2. 3.
ii.

Decimas solvendas esse yid. Cone. Aurel. 1. c. 17. Matiscon. Lat. Magn. c. 53. Trid. sess. 25. c. 13. vid. item multa ca 3 Heb. xiii. 17 decimis in deer. D. Th. 2. 2. q. 87. 6 1 Tim. ii. 2. s R O m. xiii.
Vid. Tertull. in Apol. 0. 30 et 32. et ad Scap. c. 2. Ps. cxix. civil Dei, c. 10, 11. 14, 15.
>

Pet.

13, 14.
lib. 5.

Vid.

Aug.

de

7.

On

the

Fourth Commandment.

27*<

deserve to be blessed with its lengthened enjoyment ; and this To those from whom children do, who honour their parents. they received existence they gratefully acknowledge the obliga tion, and are therefore deservedly rewarded with the protracted enjoyment of that existence to an advanced age. The nature it includes of the divine promise also demands explanation not only the eternal life of the blessed, but also the term of our mortal existence, according to these words of the Apostle : Godliness is profitable to all things, having promise of the 1 life that now is, and of that which is to come." Many very 3 3 4 holy men, it is true, Job, David, Paul, desired to die, and a 5 long life is burdensome to the wretched ; but the reward which is here promised is, notwithstanding, neither inconsiderable, nor to be despised. which the Lord thy The additional words, God will give thee," promise not only length of days, but also repose, tranquillity, security, which render life happy ; for in Deuteronomy it is not only said, that thou mayest live a long and that it may be well with time;" but it is also added, 8 thee words which the Apostle repeats in his Epistle to the
:
"
" " "

;"

Ephesians.

These blessings, we say, are conferred on those only, on whose piety God really deems it a reward to bestow them, The otherwise the divine promises would not be fulfilled. more dutiful child is sometimes the more short-lived either because his interests are best consulted by summoning him
;

This
^i"

re"

ay conferred d ltifui
"
,

aiui

from this world, before he has strayed from the path of virtue and of duty, according to these words of the Wise man He was taken away lest wickedness should alter his understanding,
"

8 or deceit beguile his soul or because, when the gathering storm threatens to burst upon society, carrying anarchy and ruin in its desolating career, he is called from the troubled
;"

n.

scene, in order to escape the universal calamity. Thus, when God avenges the crimes of mortals, his virtue and salvation are

been exposed

secured against the dangers to which they might otherwise have or else, he is spared the bitter anguish of wit; nessing the calamities of which, in such melancholy times, his
friends and relations
man,"

HI.

says the Prophet,

8 The premature death of the good, therefore, gives Note, reason to apprehend the approach of calamitous days. just But, if Almighty God holds forth rewards to remunerate filial Punishn16 1 ^ 1 dutifulness, he also reserves the heaviest chastisements to punish violation, /.i. filial ingratitude and He that curseth it is written impiety 10 his father or mother shall die the death he that afflicteth his father and chaseth away his mother, is infamous and un he that curseth his father and mother, his lamp happy 18 the eye that shall be put out in the midst of darkness mocketh at his father, and that despiseth the labour of his mother

The just might become the victims. is taken away from before the face
"
"

of

evil."

"

"

"

:"

"

:""

"

;"

lTim. 2 Cor.

iv. 8.

ajobiii.
e
10

sPs.cxix.

5.

Phil.

ii.

17.

v. 2.

Isa. Ivii. 1.

Deut. Exod.

v. 16.
xxi. 17.

Eph.
Lev.
xx. 9.

vi. 3.
xix. 26.
12

Wisd.

iv. 10, 11.

Prov.

Prov. xx. 20.

24

278

Tlit Catechism of the Council of Trent.

in bearing him, let the ravens of the brooks pick it out, and the 1 There are on record many instances young eagles eat
it."

Note.

who were made the signal objects of the divine vengeance. The disobedience of Absalom to his father David did not go unpunished he perished miserably three lances transfixed his body. 3 But of those who resist the spi
of undutiful children,
: :

He that will be authority of the priest it is written proud, and refuse to obey the commandment of the priest who ministereth at that time to the Lord thy God, by the decree of
ritual
"

Duties of
parents
to-

wards

their

children,

the judge that man shall die." 3 As, then, the law of God commands children to honour their parents and render them an obsequious obedience, so are there i_- i L reciprocal duties which parents owe to their children, to bring them up in the knowledge and the practice of religion, and to

TJ-

t-i-ij

give them the best precepts for the regulation of their lives ; that instructed in the truths of religion, and prepared to make these truths the guiding principles of their conduct through life, they may preserve inviolate their fidelity to God, and serve him

This duty of parents is the conduct of the parents of the chaste therefore, will admonish parents to be of the virtues, which it is their duty
in holiness.

beautifully illustrated in

Susanna. 4

The

pastor,

to their children

models

Three
things to

be avoided
l>y

to inculcate, of justice, chastity, modesty, and, in a word, of every Christian virtue. He will also admonish them to guard particularly against three in the first things, in which they but too often transgress. J
,

parents,
I-

place, they are not

by words or actions
: :

to

II.

harshness towards their children this is Paul in his Epistle to the Colossians Fathers," says he, provoke not your children to indignation, lest they be discou 5 Parental severity may, it is to be apprehended, break raged." the spirit of the child, and render him abject and timid, afraid of every thing, and is therefore to be deprecated instead of indulging intemperate passion, the parent should reprove in the Should a fault be spirit of parental correction, not of revenge.
"

exercise too much the instruction of St.

"

committed which requires reproof and chastisement, the parent should not, on the other hand, by an unseasonable indulgence, overlook its correction children often become depraved by too
:

much

lenity and indulgence ; and the pastor, therefore, will deter from such criminal weakness, by the warning example of Heli, who, in the misguided fondness of a father s feelings, for
III.

got his duty to religion, and was in consequence visited with and the heaviest chastisements. 8 Finally, in the instruction education of their children, let them not follow the pernicious example of many parents, whose sole concern it is to leave their children wealth, riches, an ample and splendid fortune ; who stimulate them not to piety and religion, or to honourable and virtuous pursuits, but to avarice, and an increase of wealth ;
1

Prov. xxi. 17. Deut. xvii. 12.

lib. 1. 2. oflic. c.
<

Dan. xul

3.

Vid. Clem, epist. 3. sub init. item ep. 1. etiam sul bit Ambr 13. 24. Hieron. epist 1. post med. vid. item 11. q. 3. c. 11 6 1 * Col. iii. 21. Kings ii. 3, 4.

Kings

xviij.

14.

On

the Fifth

Commandment.

279

and who, provided their children are rich and wealthy, are re gardless of those qualities which would render them truly es timable, and secure their eternal salvation. Language cannot
express, nor can thought conceive, any thing to exceed in turpitude the criminal conduct of such parents, of whom 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 The pastor therefore will heaven, lead them to perdition.
;

impress on the minds of parents salutary principles for the guidance of their conduct, and will excite them to imitate the virtuous example of Tobias ;* that having thus 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 arTection, respect, and obedience.

THE FIFTH COMMANDMENT.

"

THOU SHALT NOT

KILL."

great happiness proposed to the peacemakers, of being Utility and the children of God," should prove a powerful ex- necessity citement to animate the zeal of the pastor in explaining with
called
"
""

THE

diligent accuracy the

ment.

No means more

peace and harmony and universal observance of the law announced by this com mandment, if properly explained. Then might we hope that, united in the strictest bonds of union, mankind would live in The necessity of explaining this perfect peace and concord. commandment to the faithful is evinced by two considerations. Immediately after the earth was overwhelmed in universal de
luge, the
"

obligations imposed by efficacious can be adopted to promote ment amongst mankind, than the due and holy

this

command- command

j^thL"

first prohibition issued by the Almighty was, that man should not imbrue his hands in the blood of his fellow man : I will require the blood of at the your lives," says he, hand of every beast, and at the hand of man." 3 In the next place, amongst the precepts of the Old Law expounded by our Lord, this commandment holds the first place, as may be seen by consulting the fifth chapter of St. Matthew, where the Re deemer says : It has been said thou shall not kill," &c. 4 The faithful should also hear with willing attention the exposition of a commandment, the observance of which must be the se curity of their own lives : these words, "Thou shall not kill," emphalically forbid the shedding of human blood ; and they
" "

Note,

Tob.

iv.

2xod.

xx. 13.

Genii.

5.

<Matt.v.

21.

280

The Catechism of the Council of Trent.

should be heard by all with the same pleasure as if God, ex pressly naming each individual, were to prohibit injury to bo offered him under a threat of the divine anger, and the heaviest chastisement of the divine wrath. As, then, the announce ment of this commandment must be heard with pleasure, so should its observance be to us a pleasing duty. l n its development our Lord himself points out its twofold obligation ; the one forbidding to kill, the other commanding us
cherish sentiments of charity, concord, and friendship towar(] s our enemies, to have peace with all men, and finally, to J r , A, endure with patience every inconvenience which the unjust aggression of others may inflict. With regard to the prohibitory part of the commandment, the pastor will first point out the In the first place, we are limits which restrict the prohibition. not prohibited to kill those animals which are intended to be the food of man if so intended by Almighty God, it must be lawful for us to exercise this jurisdiction over them. When," we hear the words thou shalt not kill, says St. Augustine, we are not to understand the prohibition to extend to the fruits of the earth which are insensible, nor to irrational animals, which form no part of the great society of mankind." 1 Again, this prohibition does not apply to the civil magistrate,
to
.

Itsobligafoldj^prohibitory,

and mandatory.

Exceptions
to the first.

"

"

n.

whom is intrusted power of life and death, by the legal and judicious exercise of which he punishes the guilty and protects the innocent. The use of the civil sword, when wielded by the hand of justice, far from involving the crime of murder, is
to

an act of paramount obedience to this commandment which The end of the commandment is the pre prohibits murder. servation and security of human life, and to the attainment of this end the punishments inflicted by the civil magistrate, who
is

rity to life

HI.

the legitimate avenger of crime, naturally tend, giving secu by repressing outrage and violence. Hence these In the morning I put to death all the wicked words of David of the land ; that I might cut off all the workers of iniquity from the city of the Lord." 8 In like manner, the soldier is
"

IV.

motives of ambition or cruelty, guiltless who, actuated not by but by a pure desire of serving the interests of his country, 3 There are on takes away the life of an enemy in a just war. record instances of carnage executed by the special command of God himself: the sons of Levi, who had put to death so many thousands in one day, were guilty of no sin when the in these slaughter had ceased, they were addressed by Moses words you have consecrated your hands this day to the
:
"

Lord."

V.

Death, when caused by accident, not by intent or design, is He that killed his neighbour ignorantly," says not murder :
"

1 civit. Dei. lib. 1. c. 20. item de morib. Manich. lib. 2. c. 13--15. 2 Ps. c. 8. item epist. 54 et Aug. epist 154. et citat 23. q. 5. cap. de occidendis. non est iniquitatis. Vide adhuc ibid, alia capita et D. Thorn. 2. citatur ibid.

De

cap.

64. a. 2. etq. 108. a. 3. Vide item de bello civit. Dei. c. 26. citatus 23. q. 5. cap. miles. 4 Exod. xxxii. 29. Thorn. 2. 2. q. 40. per 4. art.
2. q.
3

Aug. de

D.

On

the Fifth
"

Commandment.

281

and who is proved to have had no the book of Deuteronomy, 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 Such the handle struck his friend and killed him, shall live." 1 accidental deaths, because inflicted without intent or design, in volve no guilt whatever, and in this we are fortified by the opi
that what God forbid," says he, nion of St. Augustine we do for a good or lawful end should be imputed to us, if, con 3 There are, Two cases trary to our intention, evil accrue to any one." two cases in which guilt attaches to accidental death m which however, the one, when it is the consequence of an unlawful act when, hes to for instance, a person strikes a woman in a state of pregnancy, accidental and abortion follows. The consequence, it is true, may not deattl have been intended, but this does not exculpate the offender, because the act was in itself unlawful. The other case is, when death is caused by negligence, incaution, or want of due circum
"

"

spection. If a man kill another in self-defence, having used every precaution consistent with his own safety to avoid the infliction of

VI.

death, he evidently does not violate this commandment. These are the instances in which human blood may be shed With these 8 without the guilt of murder; and with these exceptions the pre- [he^rohC binds universally with regard to the person who kills, the bitory part, cept un er person killed, and the means used to kill. As to the person |y ^l r

who kills, the commandment recognises no exception whatever, ga tion, with re be he rich or powerful, master or parent all, without exception of person or distinction of rank, are forbidden to kill. With |erson regard to the person killed, the obligation of the law is equally who kills, there is no indiextensive, embracing every human creature {^. Person vidual, however humble or lowly his condition, whose life is the means It also forbids suicide. not shielded by this law. No man use possesses such absolute jurisdiction over himself as to be at and hence we find liberty to put a period to his own existence that the commandment does not say, thou shall not kill an other," but simply, "Thou shalt not kill." Finally, if we con sider 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 dagger, a stone, a stick, a halter, or by ad ministering poison but also strictly prohibits the accomplish
:

in

its

obh-

<l

K>

"

ment of the death of another by counsel, means of co-operation.

assistance, or

any other
Prohibits

The Jews,
that to abstain

with singular dulness of apprehension, thought from shedding human blood was enough to sa-

imposed by this commandment. But the anger. Christian, who, instructed by the interpretation of Jesus Christ, has learned that the precept is spiritual, and that it commands
tisfy the obligation
1

Deut. xix.

Vide Aug.
dist- 5.

epist. 154. et citatur 23. q. 5. c.

2. 2. q.

capita

D. Thorn,

64. a. 8.

de occidendis. Item vide multa Trid Sess. 14. de reform, c. 7.

24*

282

The Catechism of the Council of Trent.

us not only to keep our hands unstained, but our hearts pure and him the undefiled, will not deem such a compliance sufficient Gospel has taught, that it is unlawful even to be angry with a brother: But I say to you that whosoever is angry with his brother shall be in danger of judgment and whosoever shall say to his brother, Raca, shall be in danger of a council and whosoever shall say, thou fool, shall be guilty of the hell of 1 fire." From these words it clearly follows that he who is angry with his brother, although he may conceal his resent ment, is not exempt from sin that he who gives indication of that anger sins grievously and that he who dreads not to treat his brother with harshness, and to utter contumelious reproaches 2 against him, sins still more grievously. This, however, is to be understood of cases in which no just Anger, when law- cause O f To animadvert on those who are r anger exists. placed ml. under our authority, when they commit a fault, is an occasion of anger, which God and his laws permit but even in these circumstances the anger of a Christian should be the dictate of duty, not the impulse of passion, for we should be temples of the Holy Ghost, in which Jesus Christ may dwell. 3 Our Lord has left us many other lessons of instruction which regard the not to resist evil but perfect observance of this law, such as if one strike thee on thy right cheek, turn to him also the other; and to him that will contend with thee in judgment, and take away thy coat, let go thy cloak also unto him and whosoever will free thee one mile, go with him other two."* From what has been already said, it is easy to perceive how Remedies against the propense man is to those sins which are prohibited by this c ommandment, and how ofthis commany are guilty of murder, if not in mandment. fact, at least in desire. As then the sacred Scriptures prescribe remedies for so dangerous a disease, to spare no pains in making them known to the faithful becomes an obvious duty of the Of these remedies the most efficacious is to form a just I. pastor. conception of the wickedness of him who imbrues his hands in the blood of his fellow-man. The enormity of this sin is set forth by attestations of Holy Scripture as strong as they are numerous. In the inspired Volume God pours out the deepest execrations against the murderer, declares that of the very beast of the field he will exact vengeance for the life of man, com 5 manding the beast that sheds human blood to be put to death. Note. And if the Almighty commanded man to abstain from the use of blood, he did so for no other reason than to impress on his mind the obligation of entirely refraining, both in act and de The mur ll, sire, from the enormity of shedding human blood. derer is the worst and consequently of na of his
:
"

"

ture
1

to the

utmost of his power, he destroys the universal work

enemy

species,

Matt. v. 22. De ira vide Basil, horn. 10. Chrysost. horn. 29. ad pop. Antioch. D. Thorn. 22. qusest. 108. per totam. 2 Vide Aug. de serm. Dom. in monte, lib. 1. D. Thorn. 2. 2. q. 158. a. 3.
3 1

Cor. vi. 19. Matt. v. 39. Vide Aug. epist.

5.

ad Mar. et de serm. Domini in monte,

=

lib. 2. c. 20.

Gen.

ix. 5, 6.

On
of

the Fifth

Commandment.

283

God by

the destruction of
all

that

he created

things
life,

to take

away human

man, for whose sake God declares nay, as it is prohibited in Genesis because God created man to his own
:

image and likeness, he, therefore, who destroys his image offers great injury to God, and seems, as it were, to lay violent hands on God himself! David, with a mind illumined from above, deeply impressed with the enormity of such guilt, characterizes Their feet are swift to shed the sanguinary in these words
"

j^ote.

does not simply say, they kill," but, they words which serve to set that execrable crime in shed blood its true light, and to mark emphatically the barbarous cruelty With a view also to describe energetically of the murderer. how the murderer is precipitated by the impulse of the devil Their feet into the commission of such an enormity, he says
" "

blood."

He
;"

"

are

swift."

But the tendency of the injunctions of Christ our Lord,

. .

tjarding the observance of this commandment, is, that we have & & Interpreting the commandment he says : peace with all men. I: therefore thou offer thy gift at the altar, and there thou re,
"

re- Mandatory P rt f*

commandment n , j

culcates
1

member

that thy brother hath aught against thee ; leave there thy offering, and go first to be reconciled to thy brother ; and then coming thou shall offer thy gift," &c. 3 In unfolding the
spirit of this

10

aj

/^^.

admonition, the pastor will show that it inculcates duty of cherishing charitable feelings towards all without exception, feelings to which, in his exposition of this command ment, he will exhort with the most earnest solicitude, evincing, It as they do most effectually, the virtue of fraternal charity. will not be doubted that hatred is forbidden by this command whosoever hateth his brother is a murderer 3 from ment, for, this principle it follows as an evident consequence, that the commandment also inculcates charity and love ; and inculcating And also the duties charily and love it must also enjoin all those duties and good
the
"

;"

offices
St.

which follow
4

in their train.

"

Charity

is

patient,"

says
I.

Paul;

we
;"

are therefore
"

commanded

patience, in which, as
souls."

the
rity

Redeemer teaches,
6

we

shall possess our

"

Cha
II

is kind hand-maid.

beneficence is, therefore, her companion and virtue of beneficence is one of very great latitude : its principal offices are to relieve the wants of the poor, to feed the hungry, to give drink to the thirsty, to clothe the naked; and in all these acts of beneficence we should pro portion our liberality to the wants and necessities of their objects. These works of beneficence and goodness, in themselves

The

TIL

exalted,
"

become

still

more

illustrious

enemy, in accordance with the Love your enemies, do good to them

thine
thirst, give
;

when done towards an command of the Saviour

:

that hate
"

you

7
:"

"

If

of
I

enemy be hungry," says St. Paul, give him to eat if he him to drink for doing this, thou shalt heap coals Be not overcome by evil, but overcome fire on his head.
:

Ps.

xiii. 5.
xiii.

2
4.
*

Matt. v. 24.

3 1

John

iii. 1

5.

4 1
7

Cor-

Luke

xxi. 19.

6 1 Cor. xiii. 4.

Matt. v. 44.

284
evil

The Catechism of the Council of Trent.

1 by good." Finally, if we consider the law of charity, which is we shall be convinced that to practise the kind,"
"

clemency, and other kindred virtues, a duty prescribed by that law. But a duty of pre-eminent excellence, and that, too, which is the fullest expression of charity, and to the practice of which we should most habituate ourselves, is to pardon and forgive from the heart the injuries which we may have received from others. To a full and faithful compliance with this the

good
is

offices of mildness,

duty

Scriptures, as we have already observed, frequently admonish and exhort, not only pronouncing those who do so but also declaring that, whilst to the sinner, who "blessed,"

Sacred

discharges 2 this duty of But, as charity towards an offending brother. the desire of revenge is almost natural to fallen man, it be comes necessary for the pastor to exert his utmost diligence not only to instruct but also earnestly to persuade the faithful, that a Christian should and as this forget and forgive injuries is a duty frequently inculcated by theological writers, he will consult them on the subject, and furnish himself with the
;

neglects or refuses to comply with this precept, denied by the Almighty, it is extended to him who

pardon

is

cogent and appropriate arguments urged by them, in order to be enabled to subdue the pertinacity of those, whose minds are 8 obstinately bent on revenge.
Three conto

The

three following considerations, however,

demand

par-

enforce

ticular attention

and exposition.

forgiveness

of injuries.

persuade him, who w hom he desires to be revenged, was not the principal cause of the loss sustained or of the injury inflicted. This is ex when emplified in the conduct of that admirable man, Job
:

First, to use every effort to conceives himself injured, that the man of

by men and demons, by the Labeans, the Chaldeans, and by Satan, without at all directing his attention to them, as a righteous and holy man he exclaimed with no less truth than piety The Lord gave, the Lord hath taken 4 The words and the example of that man of patience away."
violently assailed
"

should, therefore, convince Christians, and the conviction is most just, that whatever chastisements we endure in this life come from the hand of God, the fountain of all justice and mercy. He chastises us not as enemies, but, in his infinite To view the matter in its goodness, corrects us as children. true light, men, in these cases, are nothing more than the minis
ters

and agents of God. One man, it is true, may foster the worst feelings towards another: he may harbour the most malignant hatred against him but, without the permission of God, he can do him no injury. Hence Joseph patiently en dured the wicked counsels of his brethren, 5 and David the
;
1

Rom.

xii.

20.
xxxii. 35.

Vide Deut.
Ps. 7. 5.

item

Reg. 25.

32, 33.

item 26.

6.

8. 9.

item 2 Reg. 19.

20.

Eccl. xxviii. per totum. Isa. Iviii. 6. Matt. vi. 14. et in Evarigelio passim. Vide item Tertul. in Apol. c. 31 et 37. Aug. in Joan tract. 81. lib. 50. horn. Horn. 6. item ser. 61 et 168. de temp 3 Vid. 6 Gen. xlv. 5. 4 Job i. 21. quse citantur numero 18.

On
injuries inflicted
:

the Fifth

Commandment.
1

285

on him by Semei. To this also applies an argument which St. Chrysostome has ably and learnedly handled it is that no man is injured but by himself. 3 Let the man, who considers himself injured by another, consider the matter calmly and dispassionately, and he will feel the justness he may, it is true, have experienced injury of the observation from external causes but he is himself his greatest enemy, by wickedly contaminating his soul with hatred, malevolence, and
: ;

envy.

The second consideration to be explained by the pastor embraces two advantages, which are the special rewards of those, who, influenced by a holy desire to please God, freely forgive In the first place, God has promised that he who injuries. 3 a promise which forgives shall himself obtain forgiveness ; how acceptable to God is this duty of piety. In the proves next place, the forgiveness of injuries ennobles and perfects our nature ; for by it man is, in some degree, assimilated to who maketh his sun to shine on the good and the bad, God, and raineth upon the just and the unjust." 4 Finally, the disadvantages which arise from the indulgence The pastor will place before of revenge are to be explained. the eyes of the unforgiving man a truth which has the sanction of experience, that hatred is not only a grievous sin, but also The that a continued habit of indulgence renders it inveterate. man, in whose heart this passion has once taken deep root, thirsts for the blood of his enemy : day and night he longs for
"

II.

revenge: continually agitated by this perverse passion, his mind seems never to repose from malignant projects, or even from thoughts of blood and thus phrensied by hatred, never, or at least not without extreme difficulty, can he be induced gene rously to pardon an offending brother, or even to mitigate his Justly, therefore, is revenge compared hostility towards him. to a festering wound, from which the weapon has never been
;

extracted.

There are also many evil consequences, many sins which follow in the train of this gloomy passion. Hence these words of St. John He that hateth his brother is in darkness and walketh in darkness, and knoweth not whither he goeth, be cause the darkness hath blinded his eyes." 5 He must therefore frequently fall ; for how, possibly, can any one view in a favourable light the words or actions of him whom he hates ? Hence arise rash and unjust judgments, anger, envy, deprecia tion of character and other evils of the same sort, in which are often involved those who are connected by ties of friendship or blood ; and thus does it frequently happen that this one sin is the prolific source of many. the sin of the devil," and Hatred Hatred has been denominated the devil was a murderer from the not without good reason
"

"

tie-

""^

of

the devil.
1

2 Kings xvi.

10.

2
3

Tom.
Matt,

3. in

hom. quod nemo

xviii. 33.

lasditur nisi a seipco. 4 Matt. v. 48.

John

ii.

286
beginning
;

The Catechism of the Council of Trent.

and hence our Lord Jesus Christ, the Son of Goa, the Pharisees sought his life, said, that they were be of their father the devil." 1 gotten But besides the reason already adduced, which afford good remegrounds for detesting this sin, other and most efficacious dies are prescribed in the pages of inspiration ; and of these remedies the first and greatest is the example of the Redeemer, as a model for imitation. which we should set before our

when
Remedies

"

eyes and finally scourged with rods, crowned with thorns, nailed to a cross, lie, in whom even suspicion of fault could not be found, the sprinkling of whose blood speaketh better than that of Abel," 3 poured out his last breath a prayer for his exe know cutioners Father," says he, forgive them, for they not what they do." 3

When

"

"

"

II.

he had said frequently and again and the hour of again reflect that you must soon die, and, as at death you will have occasion to invoke the infinite mercy of God, his pardon and peace, you should now, and at all times, to extinguish place that awful hour before your eyes, in order within you the consuming fire of revenge ; for, than the for have in giveness of injuries and the love of those who may or yours, in word or deed, you can discover no jured you means better adapted, none more efficacious to obtain the mercy
shalt never sin
;"*

Another remedy prescribed by Ecclesiasticus is to call to Remember thy last end, and thou mind death and judgment:
"

as if

of God.

THE SIXTH COMMANDMENT.

"

THOU SHALT NOT COMMIT ADULTERY.

subsists

Order in

As

the

bond which

between man and wife

is

one of
;

which

this

commandn.ent oc
curs, pro

strictest union, nothing can be ^ now t]iat t h e y are objects of

more

to gratifying to both than

priety of.

mutual and undivided affection on the other hand, nothing inflicts deeper anguish than the alienation of the legitimate love which they owe to each and other, this commandment, which prohibits concubinage and in order, that which pro adultery, follows with propriety, It pro tects human life against the hand of the murderer.

and

as,

hibits to violate

or sunder, by the crime of adultery, the holy and honourable union of marriage, a union which is generally the source of ardent affection and love.
John
Eccl.
viii.

44.

2
6

Luke

xxiii. 34.

Heb.

xii.

24.

vii. 40.

Exod.

xx. 14.

On

the Sixth

Commandment.

287
Extreme
caution

In the exposition of this commandment, the pastor has occasion for extreme caution and prudence, and should treat with great delicacy a subject which requires brevity rather than copiousness of exposition for there is great reason to apprehend, that by detailing too diffusely the variety of ways in which men depart from the observance of this law, he may perhaps light upon those things, which, instead of extinguishing, serve As however the precept rather to inflame corrupt passion. contains many things which cannot be passed over in si lence, the pastor will explain them in their proper order and
;

dencenecessary in si * the e
.

^P?

commandment.

place.

This commandment, then, resolves itself into two heads the one expressed, which prohibits adultery; the other implied, which inculcates purity of mind and body. 1 To begin with
;

Resolves
tsel
j

nt

First

head

the prohibitory part of the commandment, adultery is the defile ment of the lawful bed, whether it be one s own or another s : if a married man have criminal intercourse with an unmarried

woman, he

violates the integrity of his marriage

bed

and

if

intercourse with a married woman, he defiles the sanctity of the marriage bed of another. But that every species of licentiousness and every violation of chastity are included in this prohibition of adultery, is proved by the concurrent testimonies of St. Augustine and St. Am2 brose, and that such is the spirit of the inference borne out by the authority of the

an unmarried

man have

Prohibits

p?

ry

"

chastity.

commandment

is

an

Old as well as of the In the writings of Moses, besides adultery, other sins against chastity are punished: the book of Genesis records the judgment of Judah against his daughter-in-law 3 that there should be no harlot amongst the daughters of Is is an excellent law of Moses, found in rael," Deuteronomy :*

New
"

Testament.

"Take

is

5 heed to keep thyself, son, from all fornication," the exhortation of Tobias to his son and in Ecclesiasticus

my

we

read

"

Be ashamed

of looking

upon a
"From

harlot."

In the

Gospel,

too,

Christ the Lord says:

the

heart
7
;"

came

forth adulteries

and fornications, which

"

defile a

man
"

and the

Apostle Paul expresses his detestation of this crime frequently, and in the strongest terms is the will of This," says he, God, your sanctification ; that you should abstain from fornica 8 9 tion with forniFly fornication "Keep not company 10 cators." and all uncleanness and covetousness, Fornication, let it not so much as be named among you, as becometh saints Neither fornicators, nor adulterers, nor the effeminate, nor hers
:
"

:"

:"

"

:""

"

manifest,

Vide 32. q. 4. c. meretrices item ibid, multa alia capita; item Amb. de Abra ham, c. 4. Hier. contr. Jovin. lib. 1. et2. item in cap. 5. epist ad Gal. ad ilia verba, autem item in c. 5. ad Ephes. ad ha?c yerba, viri diligite Aug. de bono conjug. c. 16 et lib. 22. contra Faust, cap. 47, 48. item in quasi. Deut. q. 37. ad cap 23. iterum Amb. in serm. de St. Joan, qui sic incip. diximus superiore Dominica est, 65. item. Greg, in moral, lib. 12. c. 21. D. Thorn. 1. 2. q. 100. a. 5. et 2. 2.
1

q. 122. a. 6.
2
3

Arnb.

lib. 1. officior. 1. c.

50, in fine.
4 i

Aug.

quaes. 71.

super Exod.
*

Gen.

xxxviii. 14.

Eccl. xli. 35. 9 1 Cor. vi. 18.

10

Deut. xxiii. 17. Matt. xvi. 19. 1 Cor. v. 9.

Tob. Eph.

iv. 13.
iv.

8 1
"

Thess.

v. 3.

288
Note.

Tlie,

Catechism of the Council of Trent.

1 But adultery with mankind shall possess the kingdom of God." thus strictly forbidden, because to the turpitude common alike to it and to other excesses it adds the sin of injustice, not civil society. Cer only against our neighbour, but also against tain it also is, that he, who abstains not from other sins against crime of adultery. By the chastity, will easily fall into the we at once see that every prohibition of adultery, therefore, sort of immodesty, impurity, and defilement is prohibited nay that every inward thought against chastity is forbidden by this commandment is clear, as well from the very force of the law, which is evidently spiritual, as also from these words of Christ

is

our Lord

"

But
3

man
Admoni
tion to the
pastor.

to lust after her,

heart."

say to you, that whosoever shall hath already committed adultery with her
see a

wo

in his

the outline of those things which we have deemed to it, however, the pastor matter for public instruction proper will add the decrees of the holy Synod of Trent against adul

This

is

terers,

and those who keep harlots and concubines omitting many other species of immodesty and lust, of which each in dividual is to be admonished privately, as circumstances of time
;

and person
Second
head.

explain the positive part of the precept. be taught, and earnestly exhorted, to cul tivate with zealous assiduity, continence and chastity, "to cleanse themselves from all defilements of the flesh and of the

We now

may

require.
to

come

The

faithful are to

spirit,

4 The virtue in the fear of God." perfecting sanctification of chastity, it is true, shines with a brighter lustre in those and religious fidelity, lead a life of perpetual who, with
:

holy an ordinance in itself admirable, in its origin di continency vine yet it is a virtue which belongs also to those who lead a or who, in the married state, preserve them life of celibacy The Holy selves pure and undefiled from unlawful desire. Fathers have delivered many important lessons of instruction, which teach to subdue the passions, and to restrain sinful plea
:

sure

them accurately
Remedies

the pastor, therefore, will make it his study to explain to the faithful, and will use the utmost dili

against the tions. violation of

some relate to thoughts, some to ac consists prescribed against sins of thought this in our forming a just conception of the turpitude and evil of this com mandment. crime ; and this knowledge will lead more easily to the con I. The evil of this to its detestation. siderations which

3 gence in their exposition.

Of

these instructions

The remedy

prompt

crime

we may

learn from this reflection alone

is

by

its

com

mission, the kingdom of

n.

nitude.
sin sin
;

banished and excluded from the God an evil which exceeds all others in mag This calamity is, it is true, common to every mortal
perpetrator
;

but to this sin

against their

it is

own

fornicators are said to peculiar, that of St. bodies, according to the words
2

ilCor.vi-9.
i

Matt. v. 27, 28.

Sess. 24.

c.

24.

de reform.
2. 2. q.

2 Cor. VH.
c. 3.

1.

Vid. D. Thorn.

151- Trid. 24.

de matrim.

et sess. 2D.

de regular.

On
Paul:
the his
"Fly
;

the Sixth

Commandment.

269

body

own

fornication: every sin that a man doth is without but he that committeth fornication, sinneth against 1 The reason is, that, by violating its sanctity, body."
"

to his own body ; and hence the Apostle This is the will of God, writing to the Thessalonians says your sanctification that you should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour; not in the passion of lust, like the Gentiles that know not Gpd." a Again, it is an aggravation of the sinner s guilt, that by the foul crime of fornication, the Christian makes the members of Christ the members of an har Know you not lot, according to these words of St. Paul that your bodies are the members of Christ ? Shall I then take the members of Christ and make them the members of an harlot ? God forbid ; or know you not, that he who is 3 Moreover, a Chrisjoined to an harlot is made one body 4 the temple of the Holy Ghost tian, as St. Paul testifies, is and to violate this temple, what is it but to expel the Holy

he does an injury

HI.

"

?"

iv.

"

;"

that of grievous injustice. Adultery a as the Apostle says, they who are joined in wedlock are so grievous llljust subject to each other, that neither has power or right over his or her body, but both are bound, as it were, by a mutual bond
If,

Ghost? But the crime of adultery involves

of subjection, the husband to accommodate himself to the will of the wife, the wife to the will of the husband most certainly
;

either dissociate his or her person, which is the right of the other, from him or her to whom it is bound, the offender is 5 guilty of an act of flagrant injustice, and of a grievous crime.
if

As dread of infamy strongly stimulates to the performance of duty, and deters from the commission of crime, the pastor will also teach that adultery brands its guilty perpetrators with an indelible stigma: He that is an adulterer," says Solomon, for the folly of his heart shall destroy his own soul : he gathereth to himself shame and dishonour, and his reproach shall not be blotted out." 6 The grievousness of the sin of adultery may be easily inferred from the severity of its punishment. According to the law promulgated by God in the Old Testament, the adulterer was condemned to be stoned to death ; 7 and even for the criminal passion of one man, (the facts are recorded in the inspired Volume) not only the perpetrators of the crime, but also, as we read with regard to the Sichemites, 8 sometimes the inhabitants of an entire city have been destroyed. The Sacred Scriptures abound with examples of the divine vengeance invoked by such crimes ; such as the destruction of Sodom and of the neigh 9 bouring cities, the punishment of the Israelites who committed 10 and fornication in the wilderness with the daughters of Moab,
" "

Brands the adulterer

fa n

in

"

i ts

gr e .
;

vousness

^red from
the severi-

tyofitspu-

j.

HCor.
4 1

vi. 18.

2 1

Thess.

iv.

3
25.

5.

3 1

Cor.vi. 19. 7 Levit, xx. 10. OJNum. xxv. 4.

5 1 Cor. vii. 4.

6
9

Cor. vi. 15, 16. Prov. vi. 32.

xix. 24.

jo i

1 viii.

Gen. xxxiv

Gen.

25

590

On

the Sixth

Commandment.
1

the slaughter of the Benjamites j examples will adduce to deter from similar enormities.
H.

which

the pastoi

The punishment of death may not, it is true, always await such criminality but it does not therefore always escape the
;

The mind of the adulterer is blinded by his own torture frequently a prey to agonizing sin can be infatuation, the heaviest chastisement with which
visitations of the divine wrath.
:

he is lost to all regard for God, for reputation, for aban honour, for family, and even for life and thus, utterly doned and useless, he is undeserving of confidence in any matter of moment, and incompetent to the discharge of duty of any
visited,
;

sort.

Of

this

we

find signal

and of Solomon.

examples in the persons of David David had no sooner fallen into the crime

of adultery than he degenerated into a character the very re verse of what he had been before ; from the mildest of men to death Urias, becoming a monster of cruelty, and consigning 2 a man who had deserved well of him ; whilst Solomon, having abandoned himself to the lust of women, abandoned the true
religion, to follow strange gods. observes, plucks out the heart,
3

This sin, therefore, as Osee and often blinds the under

this
for,

standing.*
Remedies
against the
eenceof"

We

mora i

disease.

now come to the remedies which are applicable to The first is studiously to avoid idleness
:

the ilesh.

II.

themselves up to its according to Ezekiel, it was by yielding Sodomites plunged into all the enervating influence, that the and criminal lust. 5 In the next place, turpitude of the most base : in eating and drinking is carefully to be avoided intemperance and they committed I fed them to the full," says the prophet, as our Lord in Repletion and satiety beget lust, adultery."" Take heed to yourselves, lest per words timates in these with surfeiting and drunken haps your hearts be overcharged wherein 7 Be not drunk with wine," says St. Paul, ness
"

"

"

"

"

;"

Hi

is luxury."

But

minal passion, and thine eye scandalize thee, pluck

the eyes, in particular, are the inlets to cri If to this refer these words of our Lord ;
"

and cast it from thee." 9 to the same effect: The prophets, also, frequently speak that I would made a covenant with mine eyes," says Job, 10 there are on as think upon a virgin." Finally, not so much their record innumerable examples of the evils which have
it

out,

"

"

to it we trace the fall of the eyes origin in the concupiscence 11 the king of Sichem fell a victim to its seductive of David of influence 13 and the elders, who became the false accusers
: j

the chaste Susanna, afford a

J

melancholy example of

its

baneful

il*G C ts

*^

IV

Too much ornamental

eye,
is

which solicits the elegance of dress,

;

but too frequently an occasion of sin

2 Kings xi. and Ezek. xvi. 49. Ephes. v. 18. HO lungs vi 9 * Ifino-a xi. 6.
2
5
"

and hence the

4 7

Judges xx. Osee iv. 1 1.

xii.

sSKingsxi
6

in T 10
13

Se
Dan.

Jf

em.

v. 7.

-1 Job xxxi 1.

xxi 31.

xiii. 8.

The Catechism of the Council of Trent.

admonition of Ecclesiasticus

291

woman

dressed

1
up."
:

female weakness

it

"Turn away thy face from a passion for dress often characterizes will not, therefore, be unseasonable in the
:

pastor to give some attention to the subject; mingling reproofs with admonition, in the impressive words of the Apostle Peter: Whose adorning," says he, let it not be the outward plait ing of the hair, or the wearing of gold, or the putting on of 2 and also in the language of St. Paul: "Not with apparel;" 3 plaited hair, or gold, or pearls, or costly attire." Many females,
" "

adorned with gold and precious stones, have lost their only gem of female virtue. Next to the excitement of desire, usually provoked by too studied an elegance of dress, follows another, which is indecent and obscene conversation. Obscene language is a torch which lights up the worst passions of the young mind ; and an in spired Apostle has said, that "evil communications corrupt 4 Indelicate and lascivious songs and dances good manners." seldom fail to produce the same fatal effects, and are, therefore, In the same class are to be numcautiously to be avoided. bered soft and obscene books possessing, as they do, a fatal influence in exciting to filthy allurements, and in kindling criminal desire in the mind of youth they are to be shunned 5 as pictures of licentiousness, and incentives to turpitude. But to avoid with the most scrupulous care the occasions of sin, which we have now enumerated, is to remove almost every excitement to lust whilst frequent recourse to confession and to the Holy Eucharist operates most efficaciously in subduing its violence. Unceasing and devout prayer to God, accom panied by fasting and alms-deeds, has the same salutary effect. H to those who ask it "aright" he de Chastity is a gift of God nies it not ; nor does he suffer us to be tempted beyond our 7 But the body is to be mortified, and the sensual strength. appetites to be repressed not only by fasting, and particularly, by the fasts instituted by the Church, but also by watching, pious pilgrimages, and other penitential austerities. By these and similar penitential observances is the virtue of temperance and in accordance with this doctrine, St. chiefly evinced Paul, writing to the Corinthians, says Every one that striveth for the mastery, refraineth himself from all things and they indeed that they may receive a corruptible crown, but we 8 an incorruptible one and a little after I chastise my body, and bring it into subjection, lest, perhaps, when I have and in preached to others, I myself should become reprobate another place; "Make not provision for the flesh in its con
true ornament, the
:

y.

VI.

&
VI11

VII

IX. X. IL

*xin

"

"

;"

;"

cupiscence."
3 ] Tim. ii. 9. 1 1 Cor. xv. 33. ix. 8. 21 Pet. iii. 3. Parochus imprimis curet, ut quse de sacris imaginibus a Sacrosancto Concilio Tridentino pie religioseque constitituta sunt, ea sanctissime serventur. Vid. sess, 25. dccret. de invocal, &c. vener. et. sacris inrmgin. 1 Cor. vii. 7. 7 1 Cor. x. 13. Vid. Tert. de Monog. in fine IXazianz. oraf. 3. Basil, do virg. ultra, medium. Chrys. et Hieron. in c. 16. Matt. Aug. lib. 6. confess, c. 11.
i

Eccl.

">

i>

11

Cor.

ix. 25.

Rom.

xiii.

14.

292

T7ie Catechism of the Council of Trent.

THE SEVENTH COMMANDMENT.

"

THOU SHALT NOT

STEAL."

The

obser-

vance of

THAT, in the early ages of the church, it was usual to impress O n the minds of the faithful the nature and force of this com

mandment rnandment, we learn from the reproof uttered by the Apostle m- against some who were most earnest in deterring others from culcatedin vices, in which they themselves were found freely to indulge e y "Thou therefore," says he, "that teachest another, teachest age s of the church: not thyself: thou that preachest that men should not steal, The salutary effect of such instructions was, not stea l est a rac^ce^o be followed only to correct a vice which was then very prevalent, but, also, inourdays. to repress turbulent altercations, and other causes of mischief, which generally grow out of theft. It is a melancholy truth, that in these our days men are unhappily addicted to the same vice the peace of society is still frequently disturbed by the mischiefs and calamities consequent to theft ; and the pastor, therefore, following the example of the Holy Fathers, and the masters of Christian discipline, will urge this point, and will explain with care and assiduity the force and meaning of this
strongly
:
-"

commandment.
This com*

In the

first

place, the care, diligence and industry of the pas-

^ or vv ^ ^ e exerc i se(l unfolding the infinite love of God to man : i^roof of the love of not satisfied with having fenced round our lives, our persons, our

by means of these two commandments, thou shall thou shall not commit adultery;" he defends, and, as andVclaim not kill," on our it were, places a guard over our property, by adding the prohigratitude. Thou shalt not steal." Other meaning these words bition, cannot have than that which has been already mentioned in ex pounding the other commandments they declare that God for
to"

God

.reputation,

"

"

bids our worldly goods,

which

protection, to be taken away titude to God, its author, should, then, be proportioned to the magnitude of the benefit conferred on us by this law ; and, as the
to

are placed under his sovereign or injured by any one. 3 Our gra

truest test of gratitude, and the best means of returning thanks God, consists not alone in lending a willing ear to his pre

cepts, but, also, in putting forth in our lives practical evidence of our sincere approval of them, the faithful are to be animated and
Division of the com-

inflamed to a strict observance of this commandment. Like the former precepts, this also divides itself into two
, . .
.

parts : the one, which prohibits theft, is mentioned expressly ; T mandment. r ~ , , ,., ,f , , P , ,,. ,.. of the other, which enforces kindliness and liberality, the spirit
Exod.
3

xx. 15.
1. 2.

Rom.

ii.

21.

Vid. D. Thorn.

q. 100. art.

3 et

2. 2. q. 122. art. 6.

On

the Seventh

Commandment.

293

and force are implied in the former. We shall therefore begin with the first: "Thou shalt not steal." It is to be observed, that by the word theft" is understood not only the taking away of any thing from its rightful owner, privately and with"

"Theft,"

definition

out his consent ; but also, the possession of that which belongs to another, contrary to the will, although not without the know

That the detention of the property ledge, of the true owner. of another, under these circumstances, constitutes theft is un deniable, unless we are prepared to say, that he who prohibits
theft does not also prohibit rapine, which is accomplished by violence and injustice ; whereas, according to St. Paul, ex 1 tortioners shall not possess the kingdom of God and the same Apostle declares, that extortion of every sort is to be avoided. 3
"

j"

Although rapine, which, besides the deprivation of his pro- "Rapine"a mor g"evperty, offers a violent outrage to the injured party, and subjects him to insult and contumely, is a more grievous sin than theft, 3 h^ft
""an^t

cannot be matter of surprise, nor is it without good reason, the latter that the divine prohibition is expressed under the lighter name vvhy men tioriect in 1^,, not under the heavier ot one of theft is the corntheft, rapine more general and of wider extent than rapine a crime of which mandment. they alone can be guilty, who are superior to their neighbour
yet
,.

it

"

"

"

in brute force.

It is

obvious, however, that

when

lesser crimes

are forbidden, greater enormities of the hibited. 4

same

sort are also pro

unjust possession and use of what belongs to another Different To take any thing private denorn nfl theft from the public, theft. I-&I1 peculation: to enslave and appropriate the freeman or servant of another is called "man-stealing:" to steal any thing sacred is called a crime the most enormous and sinful sacrilege Iy of all, yet so common in our days, that what piety and wisdom
are expressed by different names. from a private individual is called
i
"

The

;"

"

;"

had appropriated

to the divine worship, to the support of the ministers of religion, and to the use of the poor, is employed in satisfying the cravings of individual avarice, and converted into a means of ministering to the worst passions. But, besides actual theft, the will and desire are also forbidden A desire of e by the law of God: the law is spiritual: it regards the soul, J- e j prohl the principle of our From the heart," thoughts and designs
t
"

"

says our Lord,

come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies."* The grievousness of the sin of theft is sufficiently seen by Grievoustlie light of natural reason alone: it is a violation of justice ness ofthe J sin of theft which gives to every man his own. T order that every man, In i.
"

unless

we

dissolve

all

human
it

society,
is

what he has justly acquired;

may securely possess necessary that stability be

given to the distribution and allotment of property, fixed, as it has been, by the law of nations from the origin of society, and
3

Cor. vi. 10. Cor. v. 10. Matt. xv. 19.

1
1

2
4

Vid. Aug. q. 71. in Exod. et citatur. 32. q. 4. c. meretrices. Vid. D. Thorn, c. 2. 66. art. 4 et 9. item 14, q. 4. c. pccnale.

25*

294

The Catechism of the Council of Trent.

confirmed by
the
H.

Necessity

and

diffi

culty

of

restitution.

Hence these words of divine laws. Neither thieves, nor covetous, nor drunkards, Apostle/" nor railers, nor extortioners, shall possess the kingdom of 1 The long train of evils, however, which theft entails God." upon society, are an attestation at once of its mischievousness and enormity. It gives rise to hasty and rash judgments: it and sometimes subjects engenders hatred originates enmities the innocent to cruel condemnation. What shall we say of the necessity imposed by God on all Without restitution," says of satisfying for the injury done ? 2 The difficulty of the sin is not forgiven." St. Augustine, of those who have be^n such restitution, on the

human and

"

"

making

part

Different
sorts
theft.
I.

themselves with their neighbour s pro from experience and reflection, perty, we may learn not only "Wo but also from the testimony of the prophet Habaccuc How long to him that heapeth together what is not his own. 3 The possession also doth he load himself with thick clay thick clay," from of other men s property the prophet calls which it is difficult to emerge and disengage one-self. , Such is the variety of thefts, that it is difficult to enumerate
in the habit of enriching
:
?"
"

of

to theft and rapine, however, as to their sources, all others may be traced ; and the exposition of these two will To inspire the faithful with a detestation of therefore suffice. and to deter from such enormities, are objects which will them, But to pro engage all the care and assiduity of the pastor. ceed They who buy stolen goods, or retain the property of others, whether found, seized on, or pilfered, are also guilty

them

of theft:

"If

you have found, and not

have
stolen."

restored,"

says St.
to

Augustine, however, be discovered, whatever

"you
5

If the
is

true

owner cannot,
the

found should go
it

II.

were it in his power, he would make gives evident proof, that, no scruple of stealing to any extent. Those who, in buying or selling, have recourse to fraud, and lying words, involve
the Lord will avenge their frauds. and good and sound merchandize sell bad unsound, or who defraud by weight, measure, number, or rule, are guilty of a species of theft still more criminal and unjust: it is written, "Thou shalt not have divers weights in thy 6 Do not any unjust thing," says Leviticus, in judg bag be ment, in rule, in weight or in measure. Let the balance the weights equal, the bushel just, and the sextary just, and 7 to which words of Solo passages we may add these equal are an abomination before the Lord Divers mon

poor;

and

if

the finder refuse to yield

up

for their use,

he

themselves in the same guilt

But those who

for

"

"

:"

:"

"

a deceitful balance
III.

weights is not

8
good."

It

is,

also,

a downright theft,
2

when

labourers and artizans

4 s

Cor. vi. 10. Lib. 50. horn. Horn.

It is

9.

this decision.
o

unnecessary T. Deut. xxv. 13

to

3 Habac. ii. 6. de verbis Apost. serm. 19. remind the learned reader that human laws may

Epist. liy.

et

attect

"

Lev.

xix. 35, 36.

Prov. xx. 23.

On
exact
full

the Seventh

Commandment.

295

to whom they have not given just nor are unfaithful servants and stewards any other other than thieves nay they are more detestable than whilst thieves, against whom every thing may be locked; in a house can he secure by against a pilfering servant nothing bolt or lock. They, also, who extort money under false pre-

wages from those,

;

and due labour

V
VI.

tences, or
guilt is

by

deceitful words,

aggravated by who altogether charged with offices of public or private trust, the duties, whilst they enjoy neglect or but indifferently perform the emoluments of such offices, are also to be reckoned in the number of thieves. To detail the various other modes of theft, the ingenuity of avarice, which is versed in all the invented

may be said to steal, and their Persons adding falsehood to theft.

VII.

by

arts of

were a tedious gleaning together the fruits of injustice, and complicated enumeration. The pastor, therefore, will next come to treat of the other general head, to which sins
are reducible ; first, however, prohibited by this commandment of the admonishing the faithful, to bear in mind the precept into temptation, Apostle: "They that will become rich fall and the snare of the devil;" 1 and also the words of the Re
Note,

deemer: "All things whatsoever you will that men do to you, 2 and finally the admonition of Tobias do you also to them See thou never do to another what thou wouldst hate to have done to thee by another." 3 Rapine is more comprehensive than theft those who pay not the labourer his hire are guilty of rapine, and are exhorted Go to now, ye to repentance by St. James in these words rich men, weep and howl for your miseries which shall come
:
;"
"

Different
?j I.

"

upon

Be subjoins the cause of their repentance; the hire of the labourers, who have reaped hold," says he, down your fields, which by fraud has been kept back by you, crieth and the cry of them hath entered into the ears of the
you:"

He

"

"

Lord of
of
the

Sabaoth."

This
1

sort of rapine

is

condemned
5

in

terms
II

Deuteronomy," reprobation in Leviticus, * 7 Amongst those who are guilty of Malachy, and Tobias. turn to rapine are also included persons who do not pay, who other uses or appropriate to themselves, customs, taxes, tythes, and such revenues, which are the property of those who pre

strongest

Church, and of the civil magistrate. nL belong usurers, the most cruel and relentless of extortioners, who, by their usurious practices, plunder Usury and destroy the poor. Whatever is received above the princi or any thing else that may be purchased or pal, be it money, for it is written in Ezekiel estimated by money, is usury Thou hast taken usury and increase 9 and in Luke our Lord
side over the

To

this class also

"

;"

Lend hoping for nothing thereby." 10 Even among the says Gentiles usury was always considered a most grievous and odious crime; and hence the question, "What is usury?"
"

Tim.

vi. 9.

Lev. xix. 13. Ezek. xxii. 12. and

Matt. vii. 12. Deut. xxiv. 14.

3
?
10

Tob. iv. 26. Mai. iii. 5.

4
8

James
Tob.

v. 1, 4.

iv. ]5.

xviii. 8.

Luke

vi. 33.

2P6

The Catechism of

the Council of Trent.

which was answered by asking, "What is murder?" The rea son why it was thus characterized is, that he who lends at usury sells the same thing twice, or sells that which has no real exist
ence. 1
IV.

Corrupt judges, whose decisions are venal, and who, bought over by money or other bribes, decide against the poor and the
necessitous, however good their cause, also commit rapine. Those who defraud their creditors, who deny their just debts, and, also, those who purchase goods on their own, or on an other s credit, with an engagement to pay for them at a certain time, and do not redeem their pledge, are guilty of the same

VI-

crime of rapine; and it is an aggravation of their guilt, that, in consequence of their want of punctuality and their fraud, prices To such per are raised, to the no small injury of the public. The sinner shall borrow sons David alludes, when he says, and not pay again." 3 But, in what language of abhorrence shall we speak of those, who, themselves abounding in wealth, exact with rigour what they lend to the poor, who have not wherewithal to pay them; and who take as pledges even the necessary covering of their wretched applicants, in defiance of the divine prohibition "If thou take of thy neighbour a garment in pledge, thou shall give
"

VII

Positive part of the

him again before sunset, for that same is the only thing wherewith he is covered, the clothing of his body, neither hath he any other to sleep in if he cry to me I will hear him, be cause I am compassionate." 3 Their rigorous exaction is justly termed "rapacity," and is therefore rapine. 4 Amongst those whom the Holy Fathers pronounced guilty of store up their corn, rapine are persons who, in times of scarcity, and this also holds good with regard thus producing a dearth These are to all necessaries for food, and the purposes of life. He that they against whom Soloman hurls this execration, 5 Such hideth up corn, shall be cursed among the people." the pastor will admonish of their guilt, and will reprove persons and to them he will explain with more than ordinary freedom at large the punishments which await such delinquency. So far for the negative part of the precept We now come to the positive part, in which the first thing to be considered is
it
: ;
"

precept:
restitution;

uhoare
bound
to.

for without satisfaction or restitution ; r ^ur not forgiven. But, as the law of restitution is binding but also on the per no t on iy on the person who commits theft, son who is a party to its commission, to determine who are in is a matter dispensably bound to this satisfaction or restitution which demands explanation. These form a variety of classes. consists of those who order others to The first imperantes") the authors and accomplices of theft, steal, and who are not satisfaction or restitution
,.
.

the sin

...

is

,1

("

only

De usnra vid. 14. q. 1. et q. 4. passim, vid. item titulum de usuris in Decretalibus et D. Thorn. 2. 2. q. 78. item Amb. lib. de Tob. c. 14. 3 Exod. xxii. 26, 27. 2 Ps. xxxvi. 21. 4 Titulum habes de vid. Amb. lib. 5. de offic. c. 6. pignor. in decretal, lib. 3. tit. 21.
1

Prov.

xi. 6.

On

the Seventh

Commandment.

297
u.

Another class its commission. embraces those, who, like the former in will, but unlike them in power, are equally culpable who, when they cannot command, persuade and encourage others to commit
but also the most criminal in
("suasores")
;

theft.

third class

("consentientes")

is

are a consenting party to the theft committed is that of those fourth class participantes")
("

composed of those who by others. The who are accom

can be called gain,

ni.
iv.

plices in

and derive gain from

theft

if that

which, unless they repent, consigns them to everlasting tor thou didst see a thief, thou ments. Of them David says: didst run with him." 1 non prohiThe fifth class of thieves
"If
("

bentes")

are those

who, having

it

in their

power

to prohibit
yj.

from opposing or preventing it, fully and freely suf and sanction its commission. The sixth class non indiis constituted of those who are well aware that the theft cantes") was committed, and when it was committed and yet so far from discovering it, are as silent on the subject as if it had never oc curred. The seventh, and last ("custodes") comprises all who
theft, so far

fer

("

VII.

assist in the

accomplishment of

theft,

who

guard, patronise,

receive or harbour thieves ; all of whom are bound to make res titution to those from whom any thing has been stolen, and are to be earnestly exhorted to the discharge of so necessary a duty.

Neither are those

who approve

("

approbantes")

and commend

vill.

& IX

thefts entirely innocent of this crime : children also and wives who steal from their parents and husbands are not guiltless of
theft.

This commandment also implies an obligation to sympathize To relieve with the poor and the necessitous, and to relieve them under Ilie necestheir difficulties and distresses from the means with which we obligation have been blessed, and by rendering them the good offices imposed by s which charity inculcates. On this subject, which cannot be J^ n urged too frequently or copiously, the pastor will find abundant matter to enrich his discourses in the works of those very holy

men,

St. Cyprian, St. Chrysostome, St. Gregory Nazianzen,* and other eminent writers on alms-deeds. It is theirs to inspire the faithful with an anxious desire and a cheerful willingness to succour the distresses of those, who depend for a precarious subsistence on the bounteous compassion of others. The necessity of alms-deeds should also form the subject mat- Almster of the pastor s instructions the faithful are to be strongly deeds, impressed with the obligation imposed on them of being really and practically liberal to the poor and to this effect the pastor will urge the overwhelming argument that, on the day of final retribution, the Judge of the living and the dead will hurl against the uncharitable man the indignant sentence of irrevocable con demnation and will invite in the language of eulogy, and intro:

Ps. xlix. 18. Chrysost. horn. 32.

1C).

2 Cypr. lib. de opera et eleemosyn. ad pop. Antioch. et horn. 33. et 34. in Math. vid. etiam

nom.
4

37.

ad pop. Aritioch.

Nazianz. orat. de pauperum amore. August, serm. 50 ft227.de tempore: item

horn. 18, 19, 28. 45.

298

The Catechism of the Council of Trent.

duce into his heavenly country, those who have exercised mercy towards the poor. Their respective sentences have been already

Son of God Come, ye blessed my Father, possess the kingdom prepared for you;" "De 1 The pastor will part from me, ye cursed, into everlasting fire." also cite those texts of Scripture which are calculated to persuaue
pronounced by the
of
lips of the
"

to the

Give and it shall performance of this important duty be given to you." 3 He will cite the promise of God, than whicli imagination can picture no remuneration more abundant, There is no man who hath left house, none more magnificent: or brethren, &c. that shall not receive an hundred times as much now in this time ; and in the world to come life everlasting;" 3 and he will add these words of our Lord: "Make unto your selves friends of the mammon of iniquity, that when you shall
"

"

fail,

you into everlasting dwellings." will explain the different heads into which this duty naturally resolves itself; and will remind the faithful, that whoever is unable to give may, at least, lend to the poor where
they

may

receive

But the pastor

withal to sustain

life,

Lord:

"Lend

hoping
is

happiness, which
attested by

according to the command of Christ our for nothing thereby." 5 The singular the reward of such an exercise of mercy, is
"

David in these words Acceptable is the man that showeth mercy and lendeth." 8 But should it not be in our power otherwise to relieve distress, to seek, by labour and the
:

work of our hands, to procure the means of doing so is an act of benevolence, by which we attain the double purpose of avoid To ing idleness and of discharging a duty of Christian piety. this the Apostle exhorts all by his own example: "For your
selves,"

says he, writing to the Thessalonians,

7
"

"

know how you

Frugality

recommended.

Use your endeavour to be and again, ought quiet, and that you do your own business, and work with your own hands, as we commanded you 8 and to the Ephesians He that stole, let him 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." 9 We should also practise frugality, and draw sparingly on the kindness of others, that we may not be a burden or a trouble to This exercise of temperance is conspicuous in all the i nern
to imitate
us;"
;"

"

Apostles, but pre-eminently so in St. Paul: writing to the Thes salonians he says: "You remember, brethren, our labour and toil; working night and day lest we should be chargeable to 10 any of you, we preached amongst you the Gospel of God;"

and again:
lest
Scriptural
authority,

labour and in toil, we worked night and day, "In should be chargable to any of you." 11 inspire the faithful with an abhorrence of all sins against this commandment, the pastor will recur to the prophets and

we

the other inspired writers, to

Matt. xxv. 34. 41.
2
6
10

show
3 1

the detestation in

which God
xvi. 9.
iv. 11.
iii.

Luke
1

vi. 38.

Mark

x.

29, 30.
iii.

<

Luke

s v

Luke
Kph.

vi. 35.

Ps. C xi. 5.

2 Thess.

7.

iv. 28.

Thess.

ii.

9.

Il

si Thess. 2 Thess.

8.

On

the

Seventh Commandment.

299

holds the crimes of theft and rapine, and the awful threats which he denounces against their perpetrators : Hear this," exclaims the prophet Amos, you that crush the poor, and make the needy of the land to fail, saying, when will the month be over, and we shall sell our wares, and the Sabbath, and we shall open the corn that we may lessen the measure, and increase the
"
"

1 sickle, and may convey in deceitful balances?" Many passages in Jeremiah, 3 Proverbs, 3 and Ecclesiasticus, 4 breathe the same

and these, doubtless, are the seeds from which have spirit sprung great part of the evils, which in our times overspread the
;

face of society.
rosity

That Christians may accustom themselves to acts of geneand kindness towards the poor and the mendicant, an

Liberality
to the

exercise of benevolence inculcated by the second part of this commandment, the pastor will place before them those ample

rewards which God promises, in this life and in the next, to the beneficent and the bountiful. But, as there are not wanting those who would even excuse Excuses of
theft their thefts, they are to be admonished that God will accept no excuse for sin ; and that their excuses, far from extenuating,
-

insufferable the per stand excused in their own eyes by alleging, that, if they strip others of what belongs to them, they are actuated not by cupidity or avarice, but by a desire to maintain the grandeur of their families, and the station of their ancestors, whose estimation and dignity must fall, if not Of this upheld by the accession of another man s property. mischievous error they are to be disabused ; and are to be con vinced, that to obey the will of God and observe his command

serve only to aggravate their guilt. versity of those men of exalted rank,

How

who

ments is the only means to preserve and augment their wealth, and to enhance the glory of their ancestors. His will and commandments once contemned, the stability of property, no

and

mutter how securely settled, is overturned; kings are dethroned, hurled from the highest pinnacle of earthly grandeur; whilst the humblest individuals in men towards whom
society,

they cherished the most implacable hatred, are sometimes called

by God to occupy the thrones, which their rapacity had forfeited. The intensity of the divine wrath, kindled by such cruel in justice, God himself declares in these words, which are recorded
"

in

Isuias Thy princes are faithless, companions of thieves they all love bribes Therefore, saith they run after rewards. the Lord, the God of Hosts, the Mighty One of Israel Ah I will comfort myself over my adversaries and I will be revenged
:

of

my

enemies

and

I will
3

turn

my

hand

to thee,

and

will clean

purge away thy

dross."

Some there are, who plead in justification of such conduct, not the ambition of maintaining hereditary splendour and ani

Amos
].

2 Jer. v. et xxi. 3 Prov. xxi. * Eccl. x. viii. 4, 5. et xxii. Vid. Trid. sess. 22. decret. de reform, cap. 11. item Cone. Aurel. 3. c. 13. 22.
c. c. 1.

Paris,

Taron.

2. c. 25.
1. 2. q. 2.

Aurel.

5. c. 15.

Mogunt. cap.

6. 11.

Worm.

c.

75.

Aqnisgr.

88. vid. et

variis in capit.

300

Tlie Catechism of the Council of Trent.

cestral glory, but a desire of acquiring the means of living in Such false excuses are greater ease, ailluence and elegance. also to be exposed and refuted : they are to be taught how im

pious those

Note.

glory of the offence, offered to him, by a neglect of his precepts. And yet what real advantage can there be in theft? Of how Confusion many very heavy curses is it not the source ?
;
"

is the conduct, how unacceptable to God the prayers, of who prefer any earthly advantage to the will and the of God and are to be made sensible of the magnitude

and

HI.

IV-

VJ

is But, says Ecclesiasticus, upon a thief." suppose no temporal punishment to overtake the thief, does he not offer an insult to the divine name ? does he not oppose the most holy will of God ? does he not contemn his salutary pre cepts ? is not this contempt of the divine precepts the source of all the error, and all the dishonesty, and all the impiety, which inundate the world ? But, do we not sometimes hear the thief contend that he is not guilty of sin, because, forsooth, he steals from the rich and the wealthy, who, in his mind, do not even perceive, not to say, suffer injury from the loss ? Such an excuse is as wretched as its tendency is baneful. Others imagine that they should be acquitted of guilt, because they have contracted such a habit of stealing, as not to be able to gain an easy victory over the If such persons listen passion, or to desist from the practice. He that stole, let him not to the admonition of the Apostle now steal no more," 3 let them recollect the awful punishment that awaits their obstinacy in crime, nothing less than an eterSome excuse themselves by saying that it nity of torments. was impossible to resist the seasonable opportunity that pre sented itself: the proverb is trite; those, who are not thieves, Such persons are to be dis are made so by opportunity." suaded and deterred from such wickedness, by reminding them were we to that it is our duty to resist every evil propensity yield instant obedience to the impulse of inordinate desire, what measure, what limits to the most criminal and flagitious excesses ? Such an excuse, therefore, is marked by more than ordinary turpitude, or rather is an avowal of unbridled licen To say that you do not tiousness and unrestrained injustice. commit sin, because you have no opportunity of sinning, is almost to acknowledge, that you are always prepared to sin
"

repentance,"

"

"

are some who say that they having themselves suffered the same injury from others. In answer to such offenders, the for injury pastor will urge the unlawfulness of returning injury and that still that no person can be a judge in his own cause less can it be lawful to punish one man for the crimes of an

when

opportunity offers.

There

steal in order to gratify revenge,

other.
VI1
-

Finally,

some

find a sufficient justification

of theft in

their

own

embarrassments, alleging that they are overwhelmed with

i

Eccl. v. 17.

Eph.

iv. 28.

On
debt,

the

Eighth Commandment.

301

which they cannot pay off otherwise than by theft. Such persons should be given to understand, that no debt presses more heavily than that from which, each day of our lives, we For pray to be released in these words of the Lord s Prayer 1 give us our debts;" and to swell the debt which we owe to God, in order to liquidate that which is due to man, is the ex treme of infatuation. It is much better to be consigned to an it is far earthly prison than to be cast into the prison of hell a greater evil to be condemned by the judgment of God, than by that of man nor should it be forgotten, that, under such trying circumstances, it becomes our duty to have recourse to the assistance and mercy of God, that, in his goodness, he may relieve us from all our difficulties. Other excuses are also preferred, which the judicious and zealous pastor will not find it difficult to meet that thus he followers of good may one day be blessed with a people,
"

"

works

"

THE EIGHTH COMMANDMENT.

"

THOU SHALT NOT BEAR FALSE WITNESS AGAINST THY NEIGH-

THE great utility, nay the absolute necessity, of bestowing importance serious attention on the exposition of this commandment, and of this pre8 of impressing upon the minds of the faithful the obligation
enforces, we learn from these words of St. James tendency a motl ve of "If any man offend not in word, the same is a perfect man;" and again, "The tongue is indeed a little member, and boasteth to God. Behold how small a fire what a great wood it great things.

which

sakmiry
.

it

kindleth,

&c."

From
:

these

words of

St.

James we learn

the one, that the vice of the tongue is of great extent, a truth which derives additional confirmation from these words of the prophet, "Every man is a liar;" 5 whence
truths
this moral disease would seem to be almost the only one which extends to all mankind the other, that the tongue is the source of innumerable evils. Through its wicked instrumentality are often lost the property, the character, the life, the salvation of the injured person, or of him who inflicts the injury; of the injured person, whose feelings, impatient of control, impotently avenge the contumely flung upon them of the person who in
:

two salutary

flicts

the injury, because, deterred by a perverse shame and a false idea of what is called honour, he cannot be induced to
i

Matt.

v=. 12.
iii.

2 Tit.
5

ii.

14.

Exod. xx.

16.

James

2. 5.

Ps. cxv. 11.

28

302
satisfy
Note.

The Catechism of the Council of Trent.

him whom he has offended be exhorted to pour out their souls in thanksgiving to God, for a commandment of such salutary forbids us to injure tendency, a commandment which not only others, but also, on the same principle of obedience to its dic
the

wounded

feelings of

Hence, the

faithful are to

tate, forbids

others to injure us.

This pre
cept

In

its

to the others, pointing out in it two laws, the one pro and regard datory other commanding us, having hibiting to bear false witness; the prohibi laid aside all dissimulation and deceit, to measure our words tory. and actions by the standard of truth a duty of which the Apos tle admonishes the Ephesians in these words Doing the
;
"

man

exposition

we

shall

proceed as

we have done

with

What

it

truth in charity, let us grow up With regard to the prohibitory part

in all

things in of this

him."

commandment,

prohibits.

whatever is positively although by false testimony is understood but falsely affirmed of any one, be it for or against him, be it in a public court or be it not; yet the commandment specially which is given on oath prohibits that species of false testimony, in a court of because, the words of a person who thus
his holy name for his solemnly takes God to witness, pledging and possess the strongest veracity, have very great weight, Such testimony, therefore, because dangerous, claim to credit. When no legal exceptions can be taken is specially prohibited. and when he cannot be convicted of against a sworn witness, and wickedness, even the judge himself dishonesty

justice

palpable

cannot reject his testimony, especially as

divine authority, that
"

it is

commanded by

in the
3

mouth of two or

three witnesses

every word

shall

stand."

Who
"

is

our

neigh
bour:"

unlawful
to

give

false testi

mony
against our
selves.

According whether bound to neighbour is he who wants our assistance, us by ties of kindred or not, whether a fellow-citizen or a 3 To suppose it lawful to give stranger, a friend or an enemy. false evidence against an enemy, whom by the command of God and of our Lord we are bound to love, were an error of the worst description. Moreover, as in the order of charity man is bound to love himself, and is thus, in some sense, every his own neighbour, it is unlawful for any one to bear false wit ness against himself; he who does so is guilty of a suicidal with infamy and dis act, and, like the suicide, brands himself wound on himself and on the church grace, and inflicts a deep This is the doctrine of St. Augus of which he is a member. To those," says he, who understand the precept tine lawful to give false testimony against properly, it cannot appear one s-self, because the words against thy neighbour are sub in the commandment: the standard of loving our neigh
" "

In order that the faithful may have a clear comprehension of this commandment, the pastor will explain who is our whom it is unlawful to bear false wit neighbour," against to the interpretation of Christ the Lord, our ness.
"

joined

bour

is

the love
iv. 15.
2

which we cherish towards ourselves

Deut.
xix. 15.

and,

Eph.

Matt,

xviii. 16.

Luke

x.

36, et seq

On
therefore, as
it is

the

Eighth Commandment.
against our

303

prohibited to bear false witness

also
1

neighbour,
against

it

must

be prohibited to bear false

witness

ourselves."

we

if we are forbidden to injure, let it not be inferred that Forbidden are therefore at liberty to serve our neighbour, by false tes- 1 glve , felw testii i which he may stand to- njony in timony, however dear the relation

But

"

us. cannot compromise truth to consult for the feel- order to e any Hence, St. Augustine to ^ ings or the interests of any man. Crescentius teaches from the words of the Apostle, that a lie, I. although uttered in unmerited commendation of any one, is to be numbered amongst false testimonies. Treating of that pas Yea, and we are found false witnesses sage of the Apostle of God, because we have given testimony against God, that he
"

wards

We

same wicked instrumentality. To the witness himself it must be a source of the most painful uneasiness, to be conscious that his falsehood and perjury are known to him by whom he has been purchased, and who has turned them to his own account; yet, encouraged by success, he becomes every day more practised his mind is familiarized to its own auda cious impiety and his conscience is callous to all feelings of remorse. This precept, then, prohibits deceit and perjury on the part of witnesses and the same prohibition extends also to plaintiffs, defendants and advocates, to relations and friends, to solicitors in a word, to all who have any concern in suits
be, through the
; ; ; ;

hath raised up Christ whom he hath not raised, if the dead 3 he says The Apostle calls it false testimony again," to utter a lie with regard to Christ, although it seems to redound to his praise." 3 It also not unfrequently happens, that by favouring one party we injure the other: false testimony is certainly the occasion of misleading the judge, who, yielding to such evidence, is sometimes obliged to decide against jus The successful party, who tice, to the injury of the innocent. has gained his suit by means of perjured witnesses, emboldened by impunity, and exulting in his iniquitous victory, is soon familiarized to the work of corruption and to the practice of subornation ; and ultimately becomes so depraved, as to enter tain a hope of attaining his ends, however iniquitous-they may
rise not
"

II.

HI.

at law.

Finally, God prohibits all testimony which may inflict injury All false or injustice, be it matter of In Leviti- testimonies, legal evidence or not. cus, where the commandments are repeated, we read Thou ^ictf shall not steal ; thou shall not lie ; neither shall any man de- prohibited. ceive his neighbour." 4 To none, therefore, can it be matter of
"

doubt, that this commandment condemns lies of every sort, as these words of David Thou wilt destroy explicitly declare : 5 all that speak a lie."
"

This commandment forbids not only false testimony, but, also, the detestable propensity and practice of detraction ; a moral
1

It also pro-

hibits

dc -

traction.

Lib.

2.

de

Ad

ciyit.

Dei.

c.

20.
14.

2 i
*

Cor. xv. 15.

xix. 11.
&

Crescentium. cap. 12

Lev.

Ps, v.

7.

304
pestilence,

The Catechism of the Council of Trent.

which is the poisoned source of innumerable and calamitous evils. This vicious habit of secretly reviling and calumniating character is reprobated in almost every page of the Sacred Scriptures: "With him," says David, I would not 1 eat and St. James Detract not one another, my brethren." 2 The inspired Volume abounds not only with precepts on the
" "

j"

Illustration,

subject, but, also, with examples which declare the of the vice of detraction. Haman, by a crime of his
;

enormity

own

in

vention, had incensed Assuerus against the Jews and the con sequence of the calumny was a royal mandate for the destruc tion of an unoffending people. 3 Innumerable examples, which
illustrate the

same wicked tendency of

the sins of

calumny and

detraction, are to be found in the pages of sacred history ; and these the pastor will adduce, to deter his people from a crime
Various sorts of
tion,

of such magnitude. But, to see in its

and

calumny,
I.

&

full light the deformity of this sin, we must that reputation is injured not only by calumniating the He character, but, also, by exaggerating the faults, of others. who gives publicity to the secret sin of any man, at a time, in a

know,

II.

III.

IV.

V.

place, or before persons, in which or before whom, the mis chievous communication is unnecessary, incurs the just impu tation of a detractor and a slanderer. But, of all sorts of calumnies the worst is that which is leveiled against the Catholic doctrine and its teachers persons who extol the propagators of error and of unsound doctrine are nor are those to be dissociated involved in similar criminality from their number, or their guilt, who, instead of reproving, lend a willing ear, and a cheerful assent, to the calumniator. Whether the As we read in St. Jerome, 4 and St. Bernard, 5 detractor or the listener be the more criminal, it is not so easy to decide if there were no listeners, there would be no de
:

"

tractors."

VI.

the same class of detractors belong those who continue foment division, and excite dissension, and who feel a malig nant pleasure in sowing discord dissevering, by fiction and

To

to

falsehood, the closest friendships loosing the dearest social ties, and impelling to endless hatred and hostility the fondest friends. Of such pestilent characters the Lord expresses his detestation in these words Thou shall not be a detractor nor a whisperer 8 Of this description were many of the among the people."
;
"

advisers of Saul,
to exasperate his
VII.

who

strove to alienate his affection from, and

7

enmity against, David. Finally, amongst the transgressors of this commandment are to be numbered those wheedlers and sycophants, who insinuate their blandishments and hollow praises into the ears, and gain upon the hearts of those, after whose interest, money, and ho nours they hanker; as the prophet says, "calling good evil, and
i

Ps. c. 5.

James

iv. 11.

Esth. 13.

4 St.

Hieron. ep. ad Nepotianum circa fincm. Bernard, lib. 2. de consider, ad Eugen. in fine. 7 1 Kings xxiv. and ixvi. Lev. xix.
lf>.

On
evil
1 good."

the

Eighth Commandment.
to

30,")

Such characters David admonishes us

"

repel and
"

banish from our society

correct

The

just

man,"

shall reprove me ; 3 This class of persons may not, head." of the sinner fatten it is true, ill of their neighbour; but they inflict on him speak

me

in

mercy, and

shall says he, but let not the oil

my

the deepest wounds, causing him, by praising his vices, to con Of this species tinue enslaved to them to the end of his life. of flattery the most pernicious is that which proposes to itself for object the injury and the ruin of others. Saul, when, to

Note

procure the death of David, he sought to expose him to the ruthless sword of the Philistine, addressed him in these sooth Behold my eldest daughter Merob, her will I give ing words thee to wife only be a valiant man, and fight the battles of 3 the Lord and the Jews thus insidiously addressed our Lord: Master, we know that thou art a true speaker, and teachest
"

;"

"

the

way

of

God

in

truth."

Still

more pernicious

is

the language addressed

sometimes by

Note,

friends and relations to persons labouring under a mortal disease, and on the point of death flattering them that there is no dan
;

ger of dying, telling them to be of good spirits, dissuading them from the confession of their sins, as though the very thought should fill them with melancholy, and, finally, withdrawing their attention from all concern about, and meditation upon, the dangers which beset them in their last perilous hour. In a word, lies of every sort are prohibited, but a lie uttered against or re garding religion, is one of extreme impiety. God is also grievously offended by those opprobrious invectives

Note.

VIII.

which

are

termed lampoons and

libels,

and such contu

Jocose an^ ffi ciou *
bited.

melious slanders. 5 To deceive by a jocose or officious lie, although neither useful nor injurious to any one, is, notwithstanding, altogether unworthy of a Christian and of this the Apostle admonishes us when he says, Putting away lying, speak ye the truth." 8
;
"

This

vile practice begets a strong tendency to frequent and se- Evil of rious lying, and from jocose, men contract a habit of uttering stlch liea deliberate lies, lose all character for truth, and ultimately find it necessary, in order to gain belief, to recur to continual swearing. Finally, the first part of this commandment prohibits dissimu- All dissimula* ? 11 lation. It is sinful not to but to act

only speak deceitfully, .. n c -i Actions as well as words are signs 01 our ideas and sentiments ; and hence our Lord, rebuking the Pharisees, frequently calls them hypocrites." So far with regard to the negative, which
"

prohibited.

is

the first part of this

We now

come

to explain the

Its

nature and the

commandment. 7 meaning of the second part obligations which it imposes demand, that
strict justice

Mandatory
part of the

trials

be conducted on principles of
y. libellis

and according

2 Ps. clx. 5. 4 Matt. xxii. 16. 31 Kings xviii. 17. famosis vid. Bullam Pii V. 147. datain anno 1572. et Bullam Gregorii XIII. 4. datam eodem anno. 6 Eph. iv. 25. Vid. D. Thorn. 2. 2. q. 1 10. art. 3. et 4. ? Vid. D. Thorn. 2. 2. q. 211. per totam.
1

Isa.

20.

De

26*

J06
what prin to ciples to be
"

TJie Catechism of the Council of Trent.

of pronouncing on conducted. right

The obliga
tion

im

posed on
judges.

On

the

accused when con scious of

their

own

guilt

not prejudge the cause, or usurp the its merits ; for, as the Apostle says, 1 it were Such an unjust to judge another man s servant." assumption may lead men to decide without a sufficient know ledge of the case ; and of this we have an example in the con duct of the priests and scribes, who passed judgment on St. Ste 2 The magistrates of Philippi furnish another example phen. of the same criminal conduct: "They have beaten us publicly," uncondemned, men that are Romans, and have says St. Paul, cast us into prison ; and now do they thrust us out privately." 3 This commandment also requires, that the innocent be not condemned, nor the guilty acquitted ; and that he who is in vested with judicial authority suffer not his judgment to be warped by interest, or biassed by hatred or partiality. This is the admonition addressed by Moses to the elders, whom he had constituted judges of the people: "judge that which is There just ; whether he be one of your country or a stranger. shall be no difference of persons, you shall hear the little as well neither shall you respect any man s person, be as the great cause it is the judgment of God." 4 With regard to an accused person, who is conscious of his own guilt, when interrogated according to the forms of judicial 5 By that process, God commands him to confess the truth. confession he, in some sort, bears witness to, and proclaims the praise and glory of God ; and of this we have a proof in these words of Joshua, when exhorting Achan to confess the truth 8 son," says he, give glory to the Lord the God of Israel."
"

law, and that

men do

"

My

"

On

wit nesses

bound
tell

to

the

But, as this commandment chiefly regards witnesses, the pas tor will also give to it, in this point of view, a due share of The spirit of the precept goes not only to prohibit attention.

whole
truth.

but also to enforce the obligation of giving true evidence. In human affairs, to bear testimony to the truth is a matter of the highest importance, because there are innumerable things of which we must be ignorant, unless we arrive at a knowledge In matters with which we of them on the faith of witnesses. are not personally acquainted, and which, however, we have on this occasion to know, what so important as true evidence ? He subject we have the recorded sentiments of St. Augustine: who conceals the truth, and he who utters falsehood, are both guilty ; the one, because he is unwilling to render a service ; the 7 other, because he has the will to render a disservice."
false,
"

We

and under all circumstances, but when, in a court of justice, a obliged to disclose the truth the whole witness is legally interrogated, he is bound to tell
are
not,

however,

at all times,
;

"

Rom.
Acts

xiv.

4
Vid. in 6
lib. c. tit. 7.

xvi. 37.

de

2 Acts vii. 59. privilegiis c. 1. et

4

ibidem

lib. 2. tit. 2.

de

foro competent}.

Deut

i.

16.

these forms and their import differ in different countries, this decision is s conditional, and does not apply to the practice of our courts of justice. T. B Josh. vii. 19. Vid. D. Thorn. 2. 2. q. 96. per tolas quatuor articulos. 7 Haec sententia citabatur olim a Gratiano ex Aug. sed apud Aug. non est in-

As

venta

similiter legitur

apud

laid. lib. 3. c. 59.

On
truth."

the

Eighth Commandment.

307

Here, however, witnesses should be most circumspect, Note. much to memory, they affirm for certain what they have not fully ascertained. Solicitors and counsel, plaintiffs and defendants, remain still Onsolici to be treated of. The former will not refuse to contribute their torsan d services and legal assistance, when the necessities of others call In such circumstances, humanity will for their interposition. prompt them to plead the cause of suffering innocence, and a love of justice will prevent them from engaging in the defence of an unjust cause. They will not protract by cavils, or en courage through avarice suits at law and as to remuneration, in that they will be regulated by the principles of justice and of 1 Plaintiffs and accusers are to be admonished, to avoid On plainequity. t ffi and decreating danger to any one by unjust charges, yielding to the
lest, trusting too
;

influence of love, or hatred, or any other undue motive. Finally, to all conscientious persons is addressed the divine command, in
their intercourse with society, in every conversation, to speak the truth at all times from the sincerity of their hearts to utter
all
;

nothing injurious to the character of another, not even of those by whom they know they have been injured and persecuted always recollecting, that so near is the relation that subsists between them, so close the social link that unites them, that they are all members of the same body. In order that the faithful may be more disposed to avoid the Wretched688 degrading vice of lying, the pastor will place before them the I! -! ^ extreme wretchedness and turpitude of the liar. In the Sacred O f lying. IBecause he the father of lies Scriptures the devil is called H stood not in the truth, he is a liar and the father thereof;" 2 and, to banish from amongst the faithful so great an enormity, the pastor will subjoin the mischievous consequences of which this vice is the impure source. These consequences are without number and the pastor, therefore, must be content with pointing out their In the first place, he will inform them how m. principal heads. grievously lies offend God, how deeply a liar is hated by God Six things there are," says Solomon, which the Lord hateth, and the seventh his soul detesteth; haughty eyes, a lying tongue, hands that shed innocent blood, a heart that deviseth wicked plots, feet that are swift to run into mischief, a deceitful witness that uttereth lies, &c." 3 The man, therefore, who is jy. thus the object of God s sovereign wrath, who will shelter from the awful punishments which hang over his devoted head? V. Again, what more wicked, what more base than, as St. James with the same tongue, by which we bless God and the says, Father, to curse men, who are made after the likeness of God, so that out of the same fountain flows sweet and bitter water." 4
; 11 1
" "

;"

"

"

"

The

tongue, which was before employed in giving praise and glory to God, by lying treats the Author of truth, as far as on it t .epends, with ignominy and dishonour ; and hence, liars are
1

vf.

Vid. 14. q. 5. c. non sane D. Thorn. 2. Prov. vi. 16. &c.

2. q.

71. art. 5.

2
*

John viii. James iii.

44.
9. 11.

308

The Catechism of the Council of

"

Trent.

VII.

excluded from a participation in the bliss of heaven. To David the Holy Lord who shall dwell in thy tabernacle asking, He that speaketh truth in his heart, who hath Spirit answers, not used deceit in his tongue." 1 Lying is also attended with this very great evil; it is an almost incurable disease. The guilt of the calumniator cannot be pardoned, unless satisfaction be made to the calumniated person, a difficult duty to those who, as we have already observed, are deterred from its performance by and hence, he who false shame, and a foolish idea of dignity
!
?"
"

Note.

Evil conse-

perseveres in this crime, perseveres in a course which must ultiLet no one indulge the inately lead to everlasting perdition. delusive hope of obtaining the pardon of his calumnies or detractions, until he has repaired the injury which they have inflicted, be it offered in a court of justice, or in private and familiar conversation. But the evil consequences of lying are not confined to indi
viduals: they extend to society at large. By duplicity and lying good faith and truth, which form the closest links of human society, are dissolved ; confusion ensues ; and men seem
to differ in

gences

of.

nothing from demons.

Loquacity to be avoid-

pastor will also teach, that loquacity is to be avoided, gy avoiding loquacity the other evils of the tongue will be ob viated, and a preventive opposed to lying, from which loqua cious persons can scarcely abstain. Finally, there are those who would
duplicity,

The

Excuses ded by
Eare
I.

seek
truth,

to

justify their

and defend their violations of

on a principle
"

Note.

of prudence, alleging that they lie in season. To this erroneous The wisdom pretext the pastor will apply the divine truth ; a of the flesh is death he will exhort his people in all their difficulties and dangers to trust in God, not in the artifice of
;"

II.

and will tell them that, in dangers and difficulties, to have recourse to subterfuge is to declare, that they trust more to their own prudence than to the providence of God. Those who charge others with being the cause of their speaking false hood, by having first deceived them, are to be taught the unlaw fulness of avenging their own wrongs that evil is not to be rendered for evil, but rather that evil is to be overcome by good. 3 Were it even lawful, it would not be our interest, to make such
lying
;

III.

IV.

the man who seeks revenge by uttering falsehood very serious injury on himself. Those who plead human frailty are to be taught, that it is a duty of religion to im plore the Divine assistance, and not to yield to human infirmity. Those who, in excuse of their guilt, allege habit, are to be admonished to endeavour to acquire the contrary habit of speaking the truth particularly as evil habit, far from extenu There are some who adduce ating, is an aggravation of guilt. in their own justification the example of others, who, they con tend, constantly indulge in falsehood and perjury: such persons are to be reminded that bad men are not to be imitated, but a return
:

inflicts

1\

j(iv. 1. 3.

Ro

m<

viij. g.

Rom.

xii.

17 21

On
dicted to the

thv

Ninth and Tenth Commandments.

;

309

reproved and corrected

and

same

vice, our

that, when we ourselves are ad admonitions have less influence

VI.

With regard to reprehending and correcting it in others. who defend their conduct by saying, that to speak the these the pastor truth is often attended with inconvenience will meet by urging that such an excuse is an accusation, not a defence whereas it is the duty of a Christian to suffer any in convenience rather than utter a falsehood. There are two other classes of persons who seek to justify a departure from truth the one who say that they tell lies for joke sake the other who plead motives of interest, because, forsooth without having recourse to lies, they can neither buy nor sell to advantage. Both the pastor will endeavour to reform the first,
those
; ; ;
;

VII.
VIII.

by urging

the inveteracy of the vicious habit

"

which the

practice

of lying begets, and by strongly impressing a truth revealed by Jesus Christ, that for every idle word that men shall speak, the they shall render an account in the day of judgment second class, whose excuse involves their own accusation, he
:"*

reprove with greater severity, professing as they do, to Seek yield no credit or authority to these words of our Lord first the kingdom of God and his justice, and all these things shall be given you besides." 2
will
"

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 ANY THING THAT IS
;

HIS.

"3

IT

is to

be observed, in the

first

place, that these

which were delivered

for the observance

last in order, furnish a general principle thes ecomof all the rest. is commanded in these

two precepts, Meaning of

ments";

What
i

two amounts

observe the preceding precepts of their effi~ the law, we must be particularly careful not to covet ; because cac y in le i L i i curing the he who covets not, content with what he has, will not desire observance what belongs to others, but will rejoice in their prosperity will of the olhcrs give glory to the immortal God ; will render to him boundless thanks ; will observe the Sabbath, that is, will enjoy perpetual
to this, that to
i

will respect his superiors and will in fine, injure no word or deed or otherwise for the root of all evil is con cupiscence, which hurries its devoted victims into every species of 4 These considerations, if well weighed, must serve to enormity.

repose

man

in

Matt. xii. 36. Vid. Aug. lib.

2
1.

Matt.
c. 15.

vi. 33.

Retract,

et epist. 200. et lib.

Exod. xx. 17. 9. de civitate Dei,

c.

4 et

5-

Tlie Catechism of the Council of Trent.

induce the pastor to explain what follows with increased diligence, and the people to hear his exposition with increased attention. These two But, although we have united these two commandments be command cause, their object the same, the manner of treating them should
ments
united ; difference

why be the same

between
them.

; yet the pastor, when exhorting and admonishing the faithful, will treat them conjointly or separately, as he may deem most convenient. If, however, he has undertaken the ex what these two position of the Decalogue, he will point out in commandments are dissimilar ; how one concupiscence differs from another, a difference noticed by St. Augustine, in his book

of questions on Exodus. 1 The one looks only to utility and in terest, the other to unlawful desire and criminal pleasure ; he, for instance, who covets a field or house, pursues profit rather than pleasure, whilst he, who covets another man s wife, yields to a desire of pleasure, not of profit.
Necessity of their

Of
for
for,

these two commandments the promulgation was necessary two reasons the first is to explain the sixth and seventh,
;

promulga
tion.
I.

although reason alone

is

hibit adultery

because, were yet blinded by

is competent to inform us, that to pro also to prohibit the desire of another man s wife, the desire lawful, its indulgence must be so too ; sin, many of the Jews could not be induced to

believe that such desires were prohibited by God. Nay, even after the promulgation, and with a knowledge of this law, many,

who professed
error, as

we
"

learn from these

Matthew

same words of our Lord recorded in St. You have heard that it was said to them of old
themselves
its

in the interpreters, continued

II.

but I say to you, that who thou shalt not commit adultery soever shall see a woman to lust after her, hath already com mitted adultery with her in his heart." 3 The second reason for
;

the promulgation of these two commandments is, that they dis of which tinctly, and in express terms, prohibit some things the six and seventh commandments contain but an implied pro The seventh commandment, for instance, forbids an hibition.

but unjust desire or endeavour to take what belongs to another ; this prohibits even to covet it, on any account ; although we may, without a violation of law or justice, obtain possession of that from which we know a loss must accrue to our neighbour. But, before we come to the exposition of the commandment, the Whyadded to the other faithful are first to be informed, that by this law we are taught not commandthe bound raents. only to restrain our inordinate desires, but also to know less love of God towards us. By the preceding commandments, 1. God had, as it were, fenced us round with safeguards, securing us and ours against injury of every sort; but by the annexation of these commandments, he had for object principally, to provide ourselves by the against the injuries which we might inflict on of inordinate desires ; and which should follow as a indulgence natural consequence, were we at liberty to covet all things indis God has criminately. By this law, then, which forbids to covet,
1

Queeet. 77. in Exod. Vid. item D. Thorn.

2. 2. q.

122. a. 7.

ad

3. et

Matt,

v. 28.

On

the

Nintn and Tenth Commandments.

311

which excites to opposed a resistance to the keenness of desire, virtue of this every evil, but which, blunted in some degree by that thus freed from the annoying im is felt less acutely law, we may devote more time to the per portunity of the passions, formance of the numerous and important duties of piety and religion which we owe to God. Nor is this the only lesson of instruction which we derive from this commandment it also teaches us that this divine law
;
:

II.

be observed not only by the external performance of the which it enforces, but also by the internal concurrence so that between divine and human laws there is of the mind this difference, that human laws are fulfilled by an external the heart) compliance alone, whereas the laws of God (God sees of soul. require purity of heart, sincere and undefiled integrity The law of God, therefore, is a sort of mirror, in which we be hold the corruption of our own nature ; and hence these words I had not known concupiscence, if the law did of the Apostle: thou shall not covet. not say Concupiscence, which is the fuel of sin, and which originated in sin, is always inherent in
is

to

duties

"

"*

from it we know that we are born in sin our fallen nature and, therefore, do we humbly fly for assistance to him, who alone can efface the stains of sin. In common with the other commandments these also are These corn:

With regard to the propartly mandatory, partly prohibitory. the faithful what hibitory part, the pastor will make known to
sort of concupiscence is prohibited by this law, lest some may consider that which is not sinful to be sinful, such as the con-

^
i

pro hibi

tory, parity an(

cupiscence mentioned by the Apostle,

flesh lusteth against the spirit
a
;"

when he says: "The and that which was the object

"

c nce^tvvofold.

of David
is

most earnest desires

My
3

soul hath coveted to

long for thy justifications at

a certain
desire

all times."

Concupiscence, then,
;

commotion and impulse of the mind, urging to the and as of pleasures which it does not actually enjoy

the other propensities of the soul are not always sinful, neither It is not, for instance, sinful is the impulse of concupiscence. to desire meat and drink, when cold to wish for warmth, when

This species of concupiscence to wish to become cool. the Author originally implanted in the human breast by of Nature ; but, in consequence of primeval prevarication, it passed the limits prescribed by Nature, and became so depraved,

warm
was

that

it

conflict with the spirit, ever, if well regulated,

still

frequently excites to the desire of those things, and are repugnant to reason.

which

How
it

and kept within proper bounds,

is

blessings to the world. In the first place, it prompts us by fervent prayer to suppli- Advancate God, and humbly to beg of him those things, which are ta the objects of our most earnest desires. Prayer is the interand did not this well regulated concupis- cence. preter of our wishes ; cence exist within us, Christians would not so often address the
the source of

many

Rom.

vii. 7.

2 Gal. v. 17.

Ps. cxviii.

20

312
II.

The Catechism of the Council of Trent.

giver of all good gifts in prayer. It also imparts in our estimation the pleasure derived from the a higher value to the gifts of God realization of our wishes, and the value which we set on the
:

III.

objects which they pursue, are proportioned to their intensity ; and the gratification which we thus receive from the desired
If then,

object serves also to increase our devotion and gratitude to God. it is, at any time, lawful to covet, it will be readily conceded, that every species of concupiscence is not forbidden.
St. Paul, it is true,

says that

"

concupiscence

is

sin

1
j"

but his

words are to be understood in the same sense as those of Moses, whom he cites a a sense conveyed by the Apostle himself, the concu when, in his Epistle to the Galatians, he calls it Walk in the spirit, and you shall not piscence of the flesh
;
" "

:"

fulfil

the

lusts of the

flesh."

That

natural, well regulated

concupiscence, therefore, which passes not its proper limits, is not prohibited ; still less is that spiritual desire of the virtuous

What

sort

ofconcupiscence is here prohibited.

mind, which prompts to those things that war against the flesh, and to which the Sacred Scriptures exhort us Covet ye my 4 words Come over to me all ye that desire me." 5 It is not then, the mere motion of concupiscence, directed equally, as ... ,, \ ll ma or a bad object, that is prohibited by these y De to a
"

"

:"

>

gd
, :

commandments
is

called

"

the indulgence of criminal desire ; which the fuel of the concupiscence of the flesh," and
it

is

"

prohibited.

Why

and which, when it sways the assent of the mind, is the concupis always sinful. That which the Apostle calls that is to say, those cence of the flesh" is alone prohibited motions of corrupt desire which are contrary to the dictates of reason, arid outstep the limits prescribed by God. This concupiscence is condemned, either because it desires what is evil, such as adultery, drunkenness, murder, and such Let us not covet heinous crimes, of which the Apostle says
sin,"
"

"

II.

III.

This con-

or because, although the they also coveted not be bad in themselves, yet circumstances concur to render the desire of them criminal, when, for instance, they are not warranted are prohibited by God or his Church. in desiring that which it is unlawful to possess and hence, in the Old Law, it was criminal to desire the gold and silver from which idols were wrought, and which the Lord forbad any one to covet." 7 Another reason why this sort of concupiscence is condemned is, that it has for its object that which belongs to another, such as a house, servant, field, wife, ox, ass, and many other things all of which, as they belong to another, the law The desire alone of such things, of God forbids us to covet.
evil tilings, as
;"

objects

may

We

"

cupiscence

w }ien consented to, is criminal, and is numbered among the When the mind, yielding to the impulse when com- most grievous sins. niitted. of evil desires, is pleased with, or does not resist, evil, sin is
necessarily committed, as St. James, pointing out the beginning and progress of sin, teaches, when he says: "Every man is
*

Rom.
5

vii. 20.

Exodus

xx. 17.
6.

Eccl. xxiv. 26.

e 1

Cor. x.

Gal. v. 16. Deut. vii. 25, 26.

Wisdom vi.

12

On
allured
:

the

Ninth and Tenth Commandments.

313

own concupiscence, being drawn away ana when concupiscence hath conceived, it bringeth 1 forth sin but sin, when it is completed, begetteth death." Thou shall not covet," it When, therefore, the law says means that we are to restrain our desires from those things
tempted by his
then,
;
"

which belong

to others
:

intense and insatiable

it is

a thirst for written

3
;"

what belongs
"

to others

is

covetous

man
"

shall

not be satisfied with

to

money

and of him Isaias says

3

Wo

you that join house to house, and lay field to field." But a distinct explanation of each of the words, in which this Exposition commandment is expressed, will place the deformity and grie- oflne of words vi... rnu *u c 1 he pastor, therefore, t h e cornvousness of this sin in a clearer light. is to be understood not mandhouse" the word will teach that

ri--by

"

only the habitation in which we dwell, but, as we know from !^h ^e" the usage of the inspired writers, the entire property of its owner, what it Thus to signify that God had enlarged their means and amelio- signifies, rated their condition, he is said in Exodus to have built houses for the midwives. 4 From this interpretation, therefore, we perceive, that we are forbidden to indulge an eager desire of riches, or to envy others their wealth, or power, or rank, content To desire with our own condition, be it humble or elevated. the glory won by others is also prohibited, and is included in
the

word house." Next follow the words,

"

"nor

his

ox nor

his

ass,"

from which

"Nor
11

his

not only things of greater ox orhlg value, such as a house, rank, glory, because they belong to others ; but, also, things of little value, whatever they may be, animate or inanimate. The words, "nor his servant," come "Nor his servant" next, and include slaves as well as other servants, whom it is not less unlawful to covet than the other property of our neigh bour. With regard to freemen, who, induced by wages, afl ection or respect, serve voluntarily, it is unlawful, by words, or hopes, or promises, or rewards, to bribe or solicit them, under any pretext whatever, to leave those to whose service they have freely bound themselves; and if, before the period of their engagement has expired, they leave their masters or employers, they are to be admonished, on the authority of this command

we

learn that

it is

unlawful

to desire

, )

ment,

to return

by

all

means,

until

they shall have completed

"

their full

time of service.

The word

neighbour"

is

men-

"Thy

tioned in this commandment, to mark the wickedness of those, who covet neighbouring tenements, lands, houses and the like,
lie in their immediate vicinity ; for neighbourhood, consists in friendship, is transformed by covetousness from love into hatred. But this commandment is by no means

nei s h

,;

which which

transgressed by those, who desire to purchase or have actually purchased, at a fair price, from a neighbour, the merchandize which he has for sale instead of doing him an injury, they, on
:

James i. 14. Vid. D. Thorn. 1. 2. q. 4. art. 78. 8. item August, lib. J2. de Trinit. c. item de serm. Dom. in monte c. 23. Greg. horn. 19. in Evang. et lib. 4. Moral, c 27. et in respons. 11. ad interrog. Aug. Hieron. in Amos. c. 1. 2 Eccl. v. 9 3 i sa . v. 8. 4 Exod. i. 21.
1

12.

27

314

Catechism of the Council of Trent.

the contrary, render the money is much

him a considerable service, because to him more convenient and useful than the mer

chandize of which he disposes.

To

covet

our neigh bour s wile,

meaning of,
grievousness of.

The commandment, which forbids us to covet the goods oi our neighbour, is accompanied with another, which forbids to covet our neighbour s wife and which prohibits not only that criminal concupiscence, which tempts the adulterer to desire the wife of another, but, also, the wish to be united to her in marriage.
;

Note.

The same
principle applies to

females who are

betrothed,

When, of old, a bill of divorce was permitted, it might easily happen, that she, who was repudiated by one husband, might be married to another but this our Lord forbad, lest husbands might be induced to abandon their wives, or wives conduct them selves with such peevish moroseness towards their husbands, as to impose on them a sort of necessity of repudiating them. But, in the Gospel-dispensation, this sin acquires a deeper shade of guilt, because, the wife, although separated from her husband, To him, therefore, cannot marry another during his lifetime. who wishes to be united in marriage to another man s wife, the transition from one criminal desire to another is easy he will de sire either the death of the husband or the commission of adultery. The same principle holds good with regard to females who have been betrothed to another to covet them in marriage is also unlawful; and whoever strives to dissolve the contract, by which they are affianced, violates the most sacred engagements
;

and

to

those who are conse crated to

religion.

parti

cular case.

And if to covet the wedded wife of another of plighted faith. vir is highly criminal, it is no less so to desire in marriage gin who is consecrated to religion and to the service of God. But should any one desire in marriage a woman who is already married, supposing her to be unmarried, and not disposed, had he known that she was already married, to indulge such a Pharaoh 1 and desire, he does not violate this commandment. 3 Abimelech, as the Scripture informs us, were betrayed into this error ; they wished to take Sarah to wife, supposing her to
the"

Remedies
against

covetous
ness.

be unmarried, and the sister, not the wife of Abraham. In order to make known the remedies calculated to neutralize the evil consequences of the vice of covetousness, the pastor God then will explain the positive part of the commandment. commands, that if riches abound, we set not our hearts upon them 3 that we be prepared to sacrifice them to a love of piety and religion that we contribute cheerfully towards the relief of the poor and that, if we ourselves are consigned to poverty, we bear it with patience and with a holy joy. And, indeed, of extinguishing liberality to the poor is a most effectual means in our own hearts the desire of what belongs to another. But, on the praises of poverty and the contempt of riches, the pastor will find little difficulty in collecting abundant matter, for the instruction of the faithful, from the Sacred Scriptures and the works of the Fathers. 4
"

:"

>

Gen.

xii. 1.

Vid. Hier. ep.

1.

3 Ps. Ixi. 11. 2 Gen. xx. ad Heliod. et 8. ad Demetriadem, et 150. ad Hedebiam quajst

et 16.

ad Pammach. item Basil, in regul. fusius disputatis, interrog.

9.

Chrys. in

On

the

Ninth and Tenth Commandments.

315

To desire, with all the ardour and all the earnestness of our Mandatory souls, the consummation, not of our own wishes, but of the pa^ofthe holy will of God, as it is expressed in the Lord s Prayer, is mentmade
a further duty inculcated by this law. It is his will that we be en.iiient in holiness that we preserve our souls pure and
;

undefiled

that

we

practise those
;

spiritual

duties

which are

opposed

to sensuality

and

that,

having subdued our unruly

appetites, and repressed the inordinacy of those senses which supply matter to the passions, we enter, under the guidance of reason and of the spirit, upon a virtuous course of life. But, to extinguish the fire of passion, it will be found most Remedies efficacious to place before our eyes the evils which are insepa- a g ains t. P1S rable from its criminal indulgence. Amongst those evils the cence. first is our I. to the tyranny of sin: in him who is subjugation

obedient to the impulse of passion, sin reigns uncontrolled ; and hence the admonition of the Apostle : Let not sin, there fore, reign in your mortal body, so as to obey the lusts thereof." 1 By resisting the ascendancy of the passions, we weaken the power and subvert the tyranny of sin but by its indulgence \ve expel God from his throne, and introduce sin in his place. 3 Again, concupiscence, as St. James teaches, is the impure source from which flows every other sin: "All that is in the is the concupiscence of the flesh, the world," says St. John, 3 A third concupiscence of the eyes, and the pride of life." evil of sensuality is, that it darkens the understanding: blinded by passion the sinner deems the objects of criminal desire, whatever they may be, lawful and even laudable. Moreover, concupiscence stifles the seed of divine word, sown in our souls
"

II.

"

III.

IV.

by God,

are Some," says St. Mark, thorns; these are they who hear the word, and the cares of the world, and the deceitfulness of riches, and the lust after other things, entering in, choke the word, and it is
"
"

the great

husbandman

sown among made

fruitless."

But they who, more than others, are the slaves of concu- Who are most enpiscence, and whom, therefore, the pastor will exhort with greater earnestness and assiduity, are those who are addicted cupidity. to improper diversions, or who I. immoderately abuse such as are in themselves lawful; and also, merchants, who wish for n. dearth, and, because they cannot sell at too high, and purchase
low, a price, cannot bear that others, by engaging in business, contravene their oppressive monopoly. They, too, offend in this particular, who, with a view to gain by buying
at too
III.

or selling, wish to see their neighbour reduced to want. Soldiers, also, who thirst for war, in order to enrich themselves witli plunder ; physicians, who wish for the spread of disease ; lawyers, who are anxious for a number of causes and litigaep. ad Rom. ad hsec verba, salutate Priscam." Cassian. lib. de institut. Monach. c 13, et 33. et Collat. 24. c. 26. Greg. horn. 18. Ezech. Amb. in c. 6. Luc. Leon. mag. in serin, de omnibus Sanctis. Aug. lib. 17. de civ. Dei, et epist. 98. ad Hilar. et epist. 109.
"

IV.

v.

Rom.

vi. 12.

James

iii.

14.

John

ii.

16.

<

Mark

iv. 18,

19

316
VI.

T7ie Catechism of the Council of Trent.

VIII.

and artizans who, greedy of gain, and with a view to ; increase their own profits, wish for a scarcity of the necessary articles for food and raiment, are all offenders against this commandment. They, too, who, envious of the praise and glory
tions

the achievements of others, strive to tarnish, in some degree, their fame, sin against this commandment ; particularly if they themselves are worthless characters, persons of no

won by

fame and glory are the meed of estimation in society and industry, not of indolence and inexertion.
:

virtue

THE

CATECHISM
OF

THE COUNCIL OF TRENT.

PART
IV.

ON PRAYER.

AMONGST the duties of the pastoral office, it is one of the Dutyof the 38101 highest importance to the spiritual interests of the faithful, to P instruct them in Christian prayer ; the nature and efficacy of which must be unknown to many, if not enforced by the pious and faithful exhortations of the pastor. To this, therefore, should the care of the pastor be directed in a special manner, that the faithful may understand how and for what they are to
"-

pray.

Whatever is necessary to the performance of the duty of The Lord ra er prayer is comprised in that divine form, which Christ our Lord P vouchsafed to make known to his Apostles, and, through them t and their successors, to all Christians. The sentiments which mory.
u<
>

it

expresses, and the words in which they are conceived, should, on the mind and memory, as to enable us to address it to God promptly and at all times. To assist the pastor, however, in teaching the faithful to pray, we have selected and set down from those writers, whose repu
therefore, be so deeply impressed
tation for talents and learning on this head commands the highest respect, whatever appeared to us most instructive on the subject, leaving it to the pastor to draw upon the same source for further information, should he deem it necessary. 1 In the first place, then, the pastor is to teach the necessity of Necessity of P r er prayer; a duty not only recommended by way of counsel, but also enforced by positive Our Lord himself has said : precept. a should pray always and this necessity of prayer the Church declares in the prelude, if we may so call it, prefixed to the Lord s prayer in her liturgy Admonished by salutary a.

"

We

;"

"

De oratione scripserunt Tertullian. Cyprian. Aug. ep. 111. ad. Probam. Chrysost. horn. 15. Cassian. lib. 9. Collat D. Thorn, in opusc. et 2. 2. q. 85. per 17.
1

art.

Luke

xviii. 1.

27*

317

318

The Catechism of the Council of Trent.

precepts, and taught by divine instruction, we presume to say, Our Father, &c. Seeing, therefore, the necessity of prayer to the Christian, and at the solicitation of his disciples, Lord
"

III-

teach us to pray," 1 the Son of God gave them a prescribed form of prayer, and encouraged them to hope, that the objects of
their petitions would be granted. He himself was to them a model of prayer he not only prayed assiduously, but watched whole 3 The Apostles, also, did not omit to deliver nights in prayer. on the subject : on this duty St. Peter, 3 and St. John* precepts are incessant in their admonitions to the faithful; and St. Paul, not unmindful of its importance, frequently admonishes us of the salutary necessity of prayer. 5 Besides, so various are our temporal and spiritual necessities, so numerous the blessings which we expect to receive, that we must have recourse to prayer as the best organ to communicate our wants, and the surest channel through which to receive whatever succour we need. Of God nothing is due to us it is ours, therefore, to He has constituted prayer as a ne supplicate his goodness. cessary means for the accomplishment of our desires ; and its
: :

IV.

V.

VI.

VII.

necessity becomes still more obvious, when we reflect, that there are blessings which we cannot hope to obtain otherwise than through prayer. Holy prayer, such is its efficacy, is a this kind of most powerful means of casting out demons : demon is not cast out but by prayer and fasting." 6 Those, therefore, who do not practise assiduous prayer, rob themselves of the means of obtaining from God gifts of singular

On

the

utility

of

prayer.

succeed in obtaining the object of your desires, not you ask that which is good your intreaties must also be assiduous Every one that asketh," says St. Jerome, receiveth if, therefore, it will not be given you, it is because 7 ask, therefore, and you shall receive. you do not ask it But prayer is not only a necessary, but also, a most pleasing and salutary exercise of devotion, from which we reap an abundant harvest of spiritual fruit. On these fruits of prayer, the pastor will consult spiritual writers, and, when necessary
value.

To

enough
"

that

"

"

for the instruction of the faithful, will

labours.

draw copiously upon their however, made a selection from their accumulated treasures, which appeared to us to suit the present

We

have,

purpose.
First fruit

The
p ra y er
religion

first

fruit

of prayer.

we honour God
;

which we receive from prayer is, that by prayer is, in some sort, a proof of
;
"

Let my compared, in Scripture, to incense be directed as incense in thy sight." 8 David, prayer," says By prayer we confess our subjection to God, whom we ac knowledge and proclaim to be the author of all good in whom alone we centre all our hopes ; who alone is our refuge, in all dangers ; and whose protecting care is the bulwark of our sal-

and

is

"

iLukexi. 1. s Phil. iv. 6.

7

Luke

vi. 12.
1

Pet.

iii.

7. et iv. 19.

<

Uohn
Matt.

iii.21,22

IThess.

v. 17.

Matt

vii. 8.

Luke

xi. 10.

Tim. ii. 1. John xvi. 23,

xvii. 20.

24.

Hier. in cap. 7.

Matt

* Ps. cxl. 2.

On
vation.

Prayer.

319
are admonished, in these
;

Of

this fruit of
"

prayer

we

words of the Psalmist Call upon me in the day of trouble 1 I will deliver thee, and thou shalt glorify me." fruit of prayer, when Another most pleasing and invaluable heard by God, is, that it opens to us heaven Prayer is the prayer ascends, and key of heaven," says St. Augustine mercy descends high as are the heavens, and low as is the 3 Such is the utility, such earth, God hears the voice of man."
;
"

Second
fruit

"

of heavenly

the efficacy of prayer, that through it we obtain the plenitude aid of the Holy Spirit, the gifts, the guidance and

security and preservation of the faith, escape from punishment, protection under temptation, victory over the Devil ; in a word, there is, in prayer, an accumulation of spiritual joy Ask,
"

it are easy of access, we shall content ourselves with citing a few from the Prophet Isaias. Then," says he, shalt thou call, and the Lord will hear thou shalt cry, and 4 and he will say, here I am It shall come to pass, again, that before they call, I will hear as they are yet speaking, I will hear." 5 With regard to instances of persons, who have obtained from God the objects of their prayers, they are almost innumerable, and too much within the reach of all to require special mention. But our prayers are sometimes unheard? True; and God Why our then consults, in a special manner, for our interests, bestowing prayers are sometimes f on us other gifts, of higher value, and in greater abundance unheard. or withholding what we ask, because, far from being necessary or useful, its concession would prove not only superfluous, but even injurious. denies some God," says St. Augustine, 6 Some things in his mercy, which he grants in his wrath." times, also, such is the remissness and negligence with whkrh we pray, that we ourselves do not attend to what we say. If 7 prayer is an elevation of the soul to God, and if, whilst we

and you shall receive, that your joy may be full." 3 Nor can we, for a moment, doubt that God is, at all times, God ever ready to hear our petitions a truth to which the sacred Scrip- f ead y to r hear our lures bear ample testimony. As, however, the texts which go petitions.
;
,

to establish

"

"

"

;"

. ,.

"

pray, the mind, instead of being fixed upon God, is lost in wandering distractions, and the tongue slurs over the words at random, without attention, without devotion, with what propriety can we give to such empty sounds the name of prayer ? We

should not, therefore, be at all surprised, if God does not com ply with our requests ; we who, by our negligence, and by our ignorance of the very object of our petitions, afford practical proof that we are regardless of being heard by him or who, if we pray with attention, solicit those things, which, if granted, must be prejudicial to our eternal interests. To those who To devout Go( l P ra yf5 pray with devout attention, God grants more than they ask.
;
1

Ps. xlix. 15. s Is. Ixv. 24.

7

2 Sent. 226.
6

Aug.

init.

3 jonn ivi. 24. * Is. Iviii. 9. de temp. serm. 33, de verb. Domini ; item in Joan, tract. 73.

De

sermorie Domini in monte,

orationis definitione vid. Damascen. libr. 3. de fid. orthod. c. 24. c. 7. et sermon. 230. de tempore.

Aug. de

320
more than
is

Tlit Catechism of the Council of Trent.

asked.

This the Apostle declares, in his epistle to the Ephesians anc} ^ e same truth is unfolded in the parable of the prodigal son, who would have deemed it a kindness to be admitted into the number of his father s servants ; but who was received, by 3 a forgiving parent, with more than a parent s fondness. Nay,
;

when we

are properly disposed,

God

accumulates his favours

on us. even when we ask them not ; and this, not only with abundance, but also with a readiness, which anticipates our

Without waiting for their utterance, God prevents the inward and silent aspirations of the poor, according to these The Lord hath heard the desire of words of Scripture
desires.
"

the

3
poor."

Another fruit of prayer is, that it exercises and augments the Third fruit of prayer. As they, Christian virtues, particularly the virtue of faith.

How not faith in God, cannot pray as they ought ; 4 can they call on him, whom they have not believed?" so, the faithful, in proportion to the fervour of their prayers, possess a stronger and a more assured faith in the protecting providence
who have
"

of God, which requires, principally, that, in all things which we have occasion to supplicate from his bounty, we submit ourselves to his sovereign will. God, it is true, might bestow on us all things abundantly, although we asked them not, nor even thought of them, as he bestows on the irrational creation but our most boun all things necessary for the support of life he wishes tiful Father wishes to be invoked by his children that, praying as we ought each day of our lives, we may pray with increased confidence ; by acceding to our petitions, he wishes, every day, to give fresh proofs and manifestations of
: ;

Fourth
fruit -

his parental kindness towards us. Our charity is also augmented by prayer. Recognizing God as the author of every blessing, and the source of every good,

we

cling to

him with

the

most devoted

love.

As those who

Fifth.

cherish a sincere and mutual affection, become more ardently attached by frequent interviews and interchanges of sentiment, so the more frequent the aspirations which the pious soul breathes to God, and the closer the converse which she enjoys with him, by imploring his bounteous mercy, the more exquisite is the sense of delight which she experiences, and the more He will, ardently is she inflamed to love and adore him. therefore, have us to make use of the exercise of prayer, that, with the desire of asking what we are anxious to ob

burning

Sixth.

as to tain, we may thus make such advances in spiritual life, be worthy to obtain those blessings, which the soul, before 5 dry and contracted, was incapable of receiving. God would have us to know, and always to keep Moreover,

revealed truth, that, unassisted by his can of ourselves do nothing, and should, heavenly grace, of our therefore, apply ourselves to prayer, with all the powers
in
recollection,
this

we

Ephes.

iii.

20.

2
5

Luke

Rom.

x. 14.

xxv. Vid. Aug. epist. 121.

Ps. x. 17.

c. 8.

On
souls.

Prayer.

321
Seventh,

The weapons which

1

ful against
prayers,"

prayer supplies are most powerWith the cries of our our most implacable foes we must fight against the devil says St. Hilary,
"

"

and his armed

hosts."

From prayer, we also derive this important advantage, that, Eighth, inclining as we do, to evil, by the innate corruption of our own hearts, and to the indulgence of sensual appetite, God permits us to bring him, in a special manner, present to our minds ;
address him in prayer, and endeavour to merit may be inspired with a love of inno cence, and, by effacing our sins, be purified from every stain of guilt. Finally, as St. Jerome observes, prayer disarms the anger of God. Let me Hence, these words addressed to Moses, 3 when Moses sought to interpose his prayer for the alone," protection of a guilty people. Nothing is so efficacious in appeasing God, when his wrath is kindled; nothing so effec tually averts his fury, when provoked ; nothing so powerfully
that, whilst

we

his gifts

and graces, we

Ninth,

"

arrests his

arm, when already uplifted

to strike the

wicked, as

the prayers of the pious.

The necessity and advantages of Christian prayer being thus The parts explained, the faithful should also know how many, and what and deare the parts of which it is composed. That this knowledge g j^ e^ f appertains to the perfect discharge of the duty of prayer we learn from the Apostle, when, in his Epistle to Timothy, ex
horting to pious and holy prayer, he carefully enumerates the I desire therefore first," says he, parts of which it consists
"

that obsecrations, prayers, postulations and thanksgivings be made for all men." 3 Although the shades of distinction be
"

tween these

different parts of prayer are delicate and refined, yet the pastor, should he deem the explanation useful to his people, will consult, on the subject, the writings of St. Hilary and St. Augustine. 4 But as there are two principal parts of prayer, petition and thanksgiving, the sources, as it were, from which all the other spring, they appeared to us of too much import ance to be omitted. When we offer to God the tribute of our worship, we do so either to obtain some favour, or to return him thanks for those with which his bounty every day enriches and adorns us ; and each of these God himself declares to be a necessary part of prayer Call upon me," says he, in the day of trouble I will deliver thee, and thou shall glorify
" "

me."

does not know how much we stand in need of the goodness and beneficence of God, if he but consider the extreme destitution and misery of man ? Who that has eyes to see, and understanding to judge, and does not know how much the will of God inclines, and how liberal is his bounty towards us?
>

Who

Goodness and ^nefr

GodThow
necessary tous-

4 Hilar.

Hilar. in Psal. 63. in Psal. 140.

Paulin. ante med, vid.

q. 83.

2 Exod. xxxii. 10. ad ilia verba, "dirigatur item Cassian. Colla. 9. c. q.

3

3
oratio."

Tim.

ii.

1.

psa

i.

x ij x

Aug. epist. 59. ad et seq. item D. Thorn. 2. 2. 15. vid. Basil, lib. Const, monast. c. 2.

2 S

322

The Catechism of
Wherever we

the Council of Trent.

Note.

cast our eyes, wherever we turn our thoughts, the admirable light of the divine goodness and beneficence beams of his bounty ? If, upon us. What have we that is not the gift and favours bestowed on us by his are the then, all

Subordinate

should not every tongue, as much as possible, celebrate the praises of God, and every heart throb with the his boundless beneficence ? pulsation of gratitude, for and thanksgiving each contains many Of these duties of
goodness,

things

gifts

why

petition

principal parts of

In order, therefore, that the faithful may subordinate degrees. not only pray but also pray in the best manner, the pastor will manner of praying, and will propose to them the most perfeet exhort them to it with the greatest earnestness. What, then, is That the best manner and the most exalted degree of prayer ? which is made use of by the pious and the just, who, resting on the solid foundation of the true faith, rise successively from one in prayer to another, until, at degree of purity and of fervour of perfection, whence they can length, they reach that height beneficence, and wisdom of the infinite

power, contemplate God; where, too, they are cheered with a bright prospect, and animated with the assured hope, of obtaining not only those desires in this life, but, also those blessings which engage their unutterable rewards, which lie beyond the confines of this world, and which God has pledged himself to grant to him who piously 1 Soaring as it were to and religiously implores his assistance. the soul approaches, in fervent heaven on these two wings, adores with rapturous praise desire, the throne of the Divinity and thanksgiving, that Great Being from whom she has received such inestimable blessings and, like an only child, animated with singular piety and profound veneration, lays open to her most beloved Father all her wants. This sort of prayer the Sacred Scriptures express by the words pouring out:" "In I pour out my prayer, and before his sight," says the prophet, 3 him I declare my trouble;" as if he had said; "From him I from him I conceal nothing, but pour out my whole suppress, soul in prayer, flying with confidence into the bosom of God, the Sacred my most loving father." To this holy exercise heart be Pour out thy exhort us in these words
; ;
" " "

Scriptures

4 This is that and cast thy care upon the Lord." fore him," alludes when he says degree of prayer to which St. Augustine 5 What faith believes, that hope and charity implore." is that of those, who, pressed down Another degree of prayer with what is by the weight of mortal guilt, strive, however, con to raise themselves from their prostrate called dead
3
"

"

faith,

in consequence of their lan dition, and to ascend to God ; but, raise state and the extreme weakness of their faith, cannot guid

sense of the themselves from the earth. Impressed with a just with remorse of conscience, enormity of their crimes, and stung
i

Vid. D. Bernard, serm.

-

4.

orandi. de quadrag. et in serm. de.quatuor modis

9.
<

P,

hi.

ft. liv. 23.

Ench. cap

vii

On
they

Prayer.
humility, and, far as they are

323

bow

themselves

down with

removed from him, implore of God a penitential sorrow, the pardon of their sins, and the peace of reconciliation. The
prayers of such persons are not rejected by God : they are gra ciously heard by him ; nay, in his mercy, he generously invites such sinners to have recourse to him ; Come to me, all
"

that labour, and are heavily laden, and I will refresh this class of sinners was the Publican, who, not

you

you."

Of

his eyes towards heaven, left the temple, as our more justified than the Pharisee. 3

daring to raise

Lord

declares,
in.

third degree of prayer is that which is offered by those, have not as yet been illumined with the light of faith ; but who, whilst the divine goodness lights up in their souls the fee ble glimmerings of the law of nature, are strongly excited to the desire and pursuit of truth, to arrive at a of which is

who

most earnest prayers. If they persevere in object such dispositions, God, in his mercy, will not neglect their earnest endeavours, as we see verified by the example of Cor
of their
nelius the centurion 3 against none who desire the doors of the divine mercy closed. The last degree is that of those, who, not
;

the

knowledge

it

sincerely are
IV.

only impenitent but obdurate, adding crime to crime, and enormity to enormity, yet dare frequently to ask pardon of God for those sins, in which are resolved to Under such circumstances, and they persevere.

with such dispositions, who would presume to ask pardon even of his fellow-man ? To the prayer of such sinners God turns a deaf ear, as it is recorded in Then Scripture of Antiochus this wicked man prayed to the Lord, of whom he was not to obtain mercy." 4 Whoever lives in thi? deplorable condition should be exhorted to wean himself from all affection to sin, to turn to God in good earnest and from the heart. As, under the head of each petition, we shall point out in its Objects of proper place, what is, and what is not a proper object of prayer, Pra it will here suffice to admonish the faithful, in general terms, to ask of God such things as are just and good ; lest, suing for what is not conformable to his known will, they may be an swered in these words : You know not what you desire." 5 Whatever it is lawful to desire, it is lawful to pray for the You shall ask whatever promise of our Lord is unlimited you will, and it shall be done unto you 6 words which ensure
"

>"er.

"

"

;"

things to pious prayer. In the first place, then, to refer every thing to God, the Supreme Good, the great object of our love, the centre of all our desires, is the principle which should regulate all our wishes. In the next place, those things which unite us most closely to God should be the objects of our most earnest desires ; whilst those which would separate us from him, or occasion that sepa ration, should have no share in them. From this principle we
all
1

r.

fl.

Matt.

xi.

28. 13.

2 s

Luke

xviii. 9. et

Mach.

seq.

Acts

x. 8.

ix.

Matt. xx. 22.

John

xv.

324
IE

The, Catechism of the Council of Trent.

may

learn

how,

desire and ask from

called goods. goods, and, as
it

supreme and perfect good, we are to other things which are With regard to those which are called external
after the

God our Father those

belong
to the

said,

body, such as health, strength,

beauty, riches, honours, glory, which often supply matter and give occasion to sin, and which, therefore, it is not always either pious or salutary to ask, they are not to be objects of our prayers without this limitation, that we pray for them, because neces sary, at the same time, referring to God the motive of our prayer. It cannot be deemed unlawful to pray for those things for which

he shall give Jacob and Solomon prayed ; says Jacob, me bread to eat and raiment to put on, the Lord shall be my Give me," says Solomon, God ?1 only the necessaries of 3 life." Whilst, however, we are supplied by the bounty of God with food and raiment, we should not forget the admonition of Let them that buy, be as if they possessed not the Apostle and those that use this world, as if they used it not for the 3 and again, If riches figure of this world passeth away
"
"

If,"

"

"

"

"

;"

abound, set not your hearts upon them."* To us, therefore, belong only their use and advantage, with an obligation, how ever, as we learn from God himself, of sharing with the indi and strength, if we abound gent. If we are blessed with health in other external and corporal goods, we should recollect that they are given to us in order to enable us to serve God with greater fidelity, and as the means of lending assistance to the wants and necessities of others. But genius and the acquirements that adorn it, such as erudi tion and the arts, it is also lawful to pray for, provided our prayers are accompanied with this condition, that the advantages which they afford, serve to promote the glory of God, and our own salvation. That, however, which is to be absolutely and unconditionally the object of our wishes, our desires, our pray ers, is, as we have already observed, the glory of God, and, next to it, whatever can serve to unite us to that supreme good, such as faith, the fear and love of God but of these we shall
;

treat at large,

when we come

to

explain the petitions of the

Lord

Prayer.

Who are
*

to

be prayed

objects of prayer known, the faithful are next to be taught for whom they are pray. Prayer comprehends petition and

The

thanksgiving

and

we

shall, therefore, first

treat

of petition.

We

are, then, to

pray

for

all
:

enemies, nation, or religion or infidel, is our neighbour, whom God commands us to love, and for whom, therefore, we should discharge a duty of love, which is prayer. To the discharge of this duty the Apostle desire that prayer be made for exhorts when he says: 5 In such prayers the spiritual interests of our all men." second place. neighbour should hold the first, his temporal, the
"I

mankind, without exception of every man, be he enemy, stranger,

Gen.
*

xxviii. 20.

Prov. xxx.

8.

3 1

Cor.

vii.

30

31.

Ps.

Ixa. 11.

5 1

Tim

ii. 1.

On

Prayer.

325

This duty we owe to our pastors before all others, as we learn from the example of the Apostle in his Epistle to the Colossians, that God may open in which he solicits them to pray for him, 1 a solicitation which he also re unto him a door of speech
"

j"

8 In the acts of the peats in his Epistle to the Thessalonians. prayers were offered in the church Apostles, we also read that without intermission for Peter." 8 St. Basil, in his Morals,"
" "

compliance with this salutary obligation urges to We must," says he, pray for those who preside over the word of truth." 4 That it is incumbent on us to offer up our prayers for princes is obvious from the recorded sentiments of Who does not know what a singular bless the same Apostle. ing the Commonwealth enjoys in a religious and just prince ? We should, therefore, beseech God to make them such as they ought to be, fit persons to rule over those who are subject to
a faithful
:
"
"

II

their authority. 5

To offer up our prayers also for the good and pious is a practice Even sanctioned and supported by the authority of holy men. the good and the pious have occasion for the prayers of others ; and this is a wise dispensation of Providence, that, aware of the necessity they are under of being aided by the prayers of those who are inferior to them in sanctity, they may not be inflated with to pray for those that pride. Our Lord has also commanded us, 8 and the practice of praying for persecute and calumniate us those who are not within the pale of the Church, is, as we know on the authority of St. Augustine, of Apostolic origin. 7 pray that the faith may be made known to infidels that idolators may be rescued from the error of their impiety ; that the Jews, emerging from the darkness with which they are encompassed, may arrive at the light of truth ; that heretics, returning to sound ness of mind, may be instructed in the true faith and that schis matics, connected by the bond of true charity, may be united to the communion of the Catholic Church, from which they have separated. The great efficacy of such prayers, when poured from the heart, is evinced by a variety of examples. Numerous instances occur every day in which God rescues individuals of every class which we have enumerated from the powers of dark ness, and transfers them into the kingdom of his beloved Son, from vessels of wrath making them vessels of mercy ; and that, in realizing so happy a consummation, the prayers of the pious have considerable influence, no one can reasonably doubt. Prayers for the dead that they may be liberated from the fire of purgatory are of Apostolic origin ; but this subject we have
"

in.

IV.

;"

We

V.

VI.

already treated at large, when expounding the Holy Sacrifice of the Mass. 8 Those who are dead in sin derive little advani

VIL

4 5 7

2 i Col. iv. 3. Thess. v. 25. Basil, lib. Moral. Reg. 56. cap. 5. item. horn. Vid. Tertull. Apol. c. 30. et ad Scap. c. 2. Vid. Aug. Epist. 10. ad Vital. Cypr. de Oral.
1, c. 11.

Acts

xii. 5.

in.

Isaiam. Matt. v. 44.

Dom. Item Coelestinum Papam

Epist.
*

Dionys. cap. lib. de Eccles. Hierarch. c. 6, 7. Clem. Pap. ep. 1. et lib. Constit. Apol. Tertul. de Ciron. milit. et in exhort, ad castit. et in lib. de monog. Cypr. ep. 66.

28

326

The Catechism of the Council of Trent.

tage from prayers and supplications
;

yet

it is

the part of Chris

Note.

tian charity to offer up our prayers and tears for them, in order if possible to obtain their reconciliation with God. With re

gard
it is

to the

execrations uttered by holy

men

against the wicked,

certain, from the concurrent exposition of the Fathers, that they are either prophecies of the evils which are to befall them,

Thanks
giving, of fered for

or denunciations against the crimes of which they are guilty, that the sinner may be saved, but sin destroyed. 1 In the second part of prayer, which is thanksgiving," we
"

whom.

render most grateful thanks to God for the divine and immortal blessings which he has always bestowed, and still continues

The ange
lical salu

tation.

This duty we discharge, prin give singular praises to God for the victory and triumph which, aided by his goodness, the saints have achieved over their domestic and external enemies. To this sort of prayer belongs^the first part of the Angelical Salutation. When we say by way of prayer Hail Mary, full of grace, the Lord is with thee, blessed art thou among women," we render to God the highest praise and return him most grateful
to

bestow on the human race.

cipally,

when we

"

Note.

all his heavenly gifts on the Virgin herself, for this her sin gular felicity, we present our respectful and fervent congratula tions. 3 To this form of thanksgiving the church of God has wisely added prayers to, and an invocation of, the most holy Mother of God, by which we piously and humbly fly to her patronage, in order that, by interposing her intercession, she may conciliate the friendship of God to us miserable sinners, and may obtain for us those blessings which we stand in need of in this life and Exiled children of Eve, who dwell in this in the life to come. vale of tears, should we not earnestly beseech the Mother of mercy, the advocate of the faithful, to pray for us ? Should we not earnestly implore her help and assistance ? That she pos sesses exalted merits with God, and that she is most desirous to assist us by her prayers, it were wicked and impious to

thanks, because he accumulated

most Holy Virgin

and

to the

doubt. 3
PrayerB, to whom add ressed.
I.

That God is to be prayed to and his name invoked is the language of the law of nature, inscribed upon the tablet of the

human heart it is also hear God commanding

:
"

II.

the doctrine of revelation, in which we 4 Call upon me in the day of trouble are to be understood the three per and, by the word God," sons of the adorable Trinity. must also have recourse to the intercession of the saints who are in glory. That the saints are to be prayed to is a truth so firmly established in the church
"

;"

We

of God, that the pious mind cannot experience a shadow of doubt on the subject and as this point of Catholic faith
;

was explained
1

in its

proper place, under a separate head,

to

Vid. Aug. de serm. Dom. in monte lib. cap. 22. et serm. 109. de temp. Vid. Aug. Ench. c. ICO. et 21. de civit. Dei, c. 24. et lib. 20. contr. Faust, c. 21. Aug. Serm. 18. de Sanctis. Ambr. in 1. c. Lurse. Bern. horn. 3, in Missus est." Item. lib. 5. c. 19. Athan. in Ev. de Sancta Deipara. Aug. Serm. 2. de annunt,
2
3
"

Nazianz. in

oral,

de

St.

Cyprian.

<

Pa. xlix. 15.

On

Prayer.

327

that explanation we refer the pastor and others. To remove, however, the possibility of error on the part of the unlettered, it will be found useful to explain to the faithful the difference between the invocation of the saints, and the prayers which are offered to God. We do not address God and the saints in the same manner God and
;

implore to grant us the blessings of which we stand in need, and to deliver us from the dangers to which we are exbut the saints, because they are the friends of God, we posed solicit to undertake the advocacy of our cause with him, to obtain for us, from him, all necessaries for soul and body. Hence, we make use of two different forms of prayer to God, we properly say, Have mercy on us," Hear us but to
; ;
"

God we

th e saints

differently,

"

;"

the saints, Have mercy on us," Pray for us." The words we may also address to the saints, for they are most merciful ; but we do so on a different principle we beseech them to be
"

"

touched with the misery of our condition, and to interpose in our behalf, their influence and intercession before the throne of God. In the performance of this duty, it is strictly incumbent

Note.

on

not to transfer to creatures the right which belongs ex clusively to God ; and when, kneeling before the image of a saint, we repeat the Lord s Prayer, we are also to recollect, that we beg of the saint to pray with us, and to obtain for us those favours which we ask of God, in the petitions of the Lord s Prayer ; in fine, that he become our interpreter and intercessor with God. That this is an office which the saints discharge, we read in the Apocalypse of John the Apostle. 1 Before prayer, prepare thy soul, and be not as a man that Preparatlon fut 3 tempteth God," is an admonition which has all the weight and of revelation. He whose conduct is in direct oppo authority
all
"

to his prayers, who, whilst he holds familiar converse with God, suffers his mind to wander, tempts God. As, there fore, the dispositions with which we pray are of such vital im

sition

portance, the pastor will teach his pious hearers how to pray. The first disposition, then, which should accompany our prayers, is an unfeigned humility of soul, an acknowledgment of our un worthiness, and a conviction that, when we approach God in prayer, our sins render us undeserving, not only of receiving a propitious hearing from him, but even of appearing in his pre sence. This preparation is frequently mentioned in the in He hath had regard to the prayer of the spired Volume
"

j.

and he hath not despised their peti says David, 3 tion? The prayer of him that humbleth himself," says shall pierce the clouds."* But on a condition Ecclesiasticus, of such obvious importance, we abstain from citing many texts of Scripture. Two examples, however, at which we have already glanced, and which are apposite to our purpose, we shall not pass over in silence. The publican, who, standing
humble,"
;"
" " "
"

Apoc.

viii. 3.

Eccl. xviii. 23.

ps

c i. 18.

<

Eccl. ixxv. 21.

328
afar off,

T7ie Catechism of the Council of Trent.

would not so much as lift up his eyes towards heaven," 1 and the woman, a sinner, who, moved with sorrow, washed
the feet of Christ our Lord, with her tears, 3 illustrate the great efficacy which Christian humility imparts to prayer. The next disposition is a feeling of poignant sorrow, arising from the recollection of our past sins, or, at least, some sense

of regret, that we do not experience that poignancy of sorrow. If the sinner bring not with him to prayer both, or, at least one of these dispositions, he cannot hope to obtain the pardon of his
sins.
HI-

IV.

V.

There are some crimes, such as violence and murder, which oppose the greatest obstacles to the efficacy of our prayers, and we must, therefore, preserve our hands unstained by outrage and cruelty When you stretch forth your hands," says the I will turn Lord, away my eyes from you and when you multiply prayer, I will not hear, for your hands are full of 3 blood." Anger and strife we should also studiously avoid: have great influence in preventing our prayers from being they heard: will that men pray in every place," says St. Paul, 4 Im lifting up pure hands, without anger and contention."
"

"

"I

"

placable hatred for injuries received is another obstacle to the efficacy of prayer, which we cannot be too cautious in avoiding: under the influence of such feelings, it is impossible that we should obtain from God the pardon of our sins. When you
"

shall stand to

says our Lord, forgive, if you have 5 but if you will not forgive men, aught against any man neither will your Father forgive you your offences." 6
"

pray,"

"

;"

VL

Insensibility

scrupulously avoid,
ceptable to

and inhumanity to the poor we should also if we hope that our prayers shall prove ac God; "He that stoppeth his ear," says the book of

VII.

against the cry of the poor, shall also cry himself, 7 heard." What shall we say of pride ? Its hatefulness in the sight of God, we learn from these words of

Proverbs,

"

and
St.

shall not be

James
8

"

Vin.

humble."

God resistetli the proud, and giveth grace What of the contempt of the divine oracles ?
his
ears,"

to the
"

He

that turneth
Note.

away

says Solomon,

"

humble acknowledgment of the injuries done to our neighbour, of murder, anger, insensi bility to the wants of the poor, of pride, contempt of the divine oracles, in fine, of any other sin, is excluded from the objects of
IX.

aw we
^

his

prayer shall be an

abomination." 9

from hearing the Here, however,

are not to understand that the

we implore pardon from God for these crimes. preparation of the soul, another essential quality is faith. Without faith, we can have no knowledge of the omni potence or mercy of God, which are the sources of our confi
prayer % provided

Of

this

dence
prayer,
1

in

prayer:

"All

things

whatsoever you shall ask in

"

believing,"

says the Redeemer,

Luke
vii.

you

shall

receive."

10

Luke xviii. 13. Mark xi. 25.

James
iv. 6.
1

2 6

37.

i sa

i.

15.

<

Tim.

ii.

8.

Matt. Pet. v. 5

yi. 15.

Prov. xxi. 13. prov xxv ijj. 9.

.

10

Matt. xxi. 22.

On Prayer.
these words of our Lord, St. Augustine, speaking of faith, without faith, it is in vain to pray." 1 Prayer, then, as we have already said, to be efficacious, must be sustained by a firm
"

329

On

says,

Apostle shows by this strong an on him whom they have not 2 believed?" Believe, then, we must, in order to pray, and that we be not wanting in that faith which renders prayer available. Faith it is that prays, and unwavering prayer gives strength to faith. To this effect is the exhortation of the martyr Igna Be tius, to those who approach the throne of God in prayer : not of doubtful mind in prayer ; blessed is he who hath not doubted." To obtain from God the objects of our prayers, faith, and an assured confidence, are, therefore, of the first im Let him portance, according to the admonition of St. James ; ask in faith, nothing wavering." 3 There is much to inspire us with confidence in prayer. Motives of 6 Amongst the motives to confidence, are to be numbered the beneficence and bounty of God, displayed towards us, when he commands us to call him Father," thus giving us to under II. stand that we are his children ; the numberless instances on III. record of those whose prayers have been heard ; and the mediation of our chief advocate, Christ the Lord, who is ever ready to assist us: have an advocate with the Father, Jesus 4 Christ, the just ; and he is the propitiation for our sins Christ Jesus, that died, yea, that is risen also again, who is at the right hand of God, who also maketh intercession for 5 "for there is one God, and one mediator of God and us;" man, the man Christ Jesus." 8 Wherefore, it behoved him in all things to be made like unto his brethren, that he might become a merciful and faithful high-priest before God." 7 Un worthy, then, as we are, of obtaining our requests, yet consider ing, and resting our claims upon, the dignity of our great Mediator and Intercessor, Jesus Christ, we should hope and

and unwavering
tithesis
"

faith, as the

How

shall they call

"

"

-l""^"^

"

We

;"

"

"

trust

that, through his merits, God will grant IV. ask in the proper spirit of prayer. Finally, the Holy Ghost is the author of our prayers and under his guid have received ing influence, we cannot fail to be heard. the spirit of adoption of sons, whereby we cry, Abba, (Father.)" This spirit succours our infirmity, and enlightens our ignorance, in the discharge of the duty of prayer and," continues the asketh for us with unspeakable groanings." 8 Should Note. Apostle, we, then, at any time waver, not being sufficiently strong in Lord increase our faith a faith, let us say, with the Apostle, and, with the father of the blind man mentioned in the Gospel, 10 But what most ensures the accomplish- Note, Help my unbelief." ment of our desires, is the union of faith and hope with that correspondence on our part to the will of God, which makes us

most confidently,
that

us

all

we

"

We

"

"

"

;"

"

Epist. 10.

ad Hier,
34.

Rom.

x. 14,
ii.

3 1

Rom. Luke

viii.

6 1
10

Tim.

5.

James i. Heb. ii.

6.

* 1

John

ii.

12.

17.

Rom.

viii. 15.

26

xvii. 5.

Mark

ix.

23.

28*

33C

The Catechism of the Council of

Trent.

regulate all our thoughts and actions, and prayers by the stan dard of his divine law, and the dictates of his sovereign plea sure says he, you abide in me, and my words abide
"
"

If,"

whatever you will, and it shall be done In order, however, that all our prayers may be thus graciously heard, we must, as was previously observed, first bury in oblivion all injuries, and cherish sentiments of good will and beneficence towards all men. The manner of praying is, also, matter of the highest moment. The mannerofpray- j n itself prayer, it is true, is good and salutary ; yet, if not ap
you, you unto you." 1
in

shall ask

plied in a proper
St.

James,

"

manner, it and receive not

is
;

"

unavailing

You

ask,"
"

says

because you ask amiss.

The

pastor, therefore, will instruct the faithful in the best manner of private and public prayer, and in the rules which have been de livered on this subject, according to the discipline of Christ our
1.

Mental.

in spirit and in truth and this must, then, pray our prayers are the aspirations of an interior and intense ardour of soul. 4 This spiritual manner of praying does not exclude the use of vocal prayer but mental prayer, which is the outpouring of a soul inflamed with the vehemence of heavenly desires, deservedly holds the first place ; and, although not uttered with the lips, is heard by Him to whom the secrets of hearts are naked and open. He heard the prayer of Anna, the mother of Samuel, of whom we read, that she prayed, shed 5 tears and only moving her lips Such was, ding many also, the prayer of David, for he says: My heart hath said to 8 and in the perusal of the in thee, my face hath sought thee
"

Lord.

We

;"

we do when

"

?"

"

;"

spired
Vocal.

similar examples will frequently occur. But vocal prayer has also its advantages, and is sometimes
:
"

Volume

it quickens the attention of the mind, and kindles the fervent devotion of the heart. sometimes," says St. animate ourselves to more lively sentiments of de Augustine, votion, by havihg recourse to words and other signs calculated to kindle the fervour of our desires ; filled with pious emotion

necessary

We

"

Private

we find it impossible to restrain the current of our feelings, and accordingly we pour them out in the fervid accents of prayer ; whilst the soul exults with joy, the tongue should also give utterance to that exultation." 7 Vocal prayer, as we know from numerous passages of the Acts of the Apostles, and of the Epistles of St. Paul, was used by the Apostles and, following their example, it become us also to offer to God the entire sacrifice of soul and body. As, however, there are two sorts of vocal prayer, private and public, it is to be observed, that private prayer is employed in order to assist attention and devotion ; whereas, in public prayer, instituted, as it has been, to excite the piety of the faithful, the utterance of the words is, at certain
;

fixed times, indispensably required.

1

in spiritu et veritate vid. Cyrill. Alex. per. 17. libros in 5 1 Kings i. 10. 13. tegros item D. Thorn, 2. 1. quoest. 83. art. 12. e Ps. xxvi. 8. St. Aug. ad. Probam. cap. 8, 9, 10.
4
;

John xv. 7. De hac ratione orandi

James

iv. 3.

John

iv. 23.

On

Prayer.

331

This practice of praying in spirit, a practice, too, peculiar to To pray in 1 1^ 011 Christians, is unknown amongst infidels, of whom Christ our j^ When you pray, speak not much, as the hea- Christians. Lord has said,
1
"

"

"

thens ; for they think that in their much speaking they may be Be not you, therefore, like to them, for your Father heard. knoweth what is needful for you before you ask him." 1 He "Much but long prayers, which much speaking therefore prohibits prohibited; proceed from the eagerness of devotion, and an ardour of soul, meaning of. that burns with an enduring intensity, he not only does not re ject, but on the contrary, recommends by his own example. Not only did he spend whole nights in prayer, 8 but also, 3 prayed the third time, saying the selfsame words," and the inference, therefore, to be drawn from the prohibition is, that prayers consisting of mere empty sounds are not to be addressed
"

:"

"

to

God. 4
;

Neither do the prayers of the hypocrite proceed from the The prayheart and from the imitation of their example, Christ our Lord f^ ^*16 fivpocntG When ye pray, ye shall not be as rejected by deters us in these words the hypocrites that love to stand and pray in the synagogues, God. and corners of the streets, that they may be seen by men: Amen I say, to you they have received their reward. But thou, when thou shall pray, enter into thy chamber, and having shut the door, pray to thy Father in secret; and thy Father who seeth
"

5 Here the word chamber" may Note. repay thee." be understood to mean the human heart, into which it is not enough to enter ; it should also be closed against every distrac tion and then will our Heavenly Father, who sees intuitively our most secret thoughts, hear our prayers, and grant our petitions. Another necessary condition of prayer is importunity. The Importunit y m great efficacy of incessant solicitation, the Redeemer exemplifies he feared not God, by the conduct of the judge, who, whilst nor regarded man," yet overcome by the importunity of the widow, yielded to her intreaties. 6 In our prayers to God we nor are we to imitate the should, therefore, be importunate example of those sluggish souls, who become tired of praying, if, after having prayed once or twice, they succeed not in ob should never be weary taining the object of their prayers. of a duty, taught us by the authority of Christ our Lord and of his Apostles and should the mind at any time relax, we should beg of God by prayer the virtue of perseverance. The Son of God will also have us present our prayers to Our s to the Father in his name for, by his merits and the grace of F av ?jj his mediation, our prayers acquire such weight, that they are e(j toGkxT heard by our heavenly Father; "Amen, Amen, I say unto "through you, if you ask the Father any thing in my name, he will give Hitherto you have not asked any thing in my name it you. ask and you shall receive, that your joy may be full." 7 If 8 you shall ask me any thing in my name, that will I do."

in secret will

"

"

We

C5lrist>

"

Matt.
Vid.

ri. 7, 8.

Aug. ep.

121.

Luke

xviii. 2, 3.

2 L u k e vi. ad Probam. c. 9. 7 John xvi.

12.

Matt. xxvi. 44. Matt. vi. 5, 6.

23, 24.

John

xiv. 14.

332
Fervour
in

The Catechism of the Council of Trent.

prayer
ours, therefore, to emulate the fervour of holy men in and to prayer let us unite thanksgiving, imitating the example of the Apostles, who, as may be seen in the Epistles
it
;

Be

Fasting.

let

of St. Paul, always observed this salutary practice. To prayer us unite fasting and alms-deeds. Fasting is most intimately connected with prayer When cloyed with meat and drink, the mind is so pressed down as not to be able to raise itself to the 1 contemplation of God, or comprehend the utility of prayer.
:

Almsdee da,

triple re-

Alms-deeds have also an intimate connexion with prayer. What pretension has he to charity, who, blessed with the means of affording relief to those who depend for subsistence on the bounty of others, refuses to stretch forth the hand of mercy to a neighbour and a brother ? With what countenance can he, whose heart is devoid of charity, demand assistance from the God of charity, unless he, at the same time, implore the par don of his sins, and humbly beg of God to infuse into his soul the divine virtue of charity ? This triple remedy was, there-

rnedy.

God to aid man in the attainment of salvation. God by sin, wrong our neighbour, or injure ourselves, we appease the wrath of God by prayer by almsdeeds we redeem our offences against man and by fasting we appease God, and efface from our own souls the stains of sin. Each of these remedies, it is true, is applicable to every sort of sin they are, however, peculiarly adapted to those which we
fore,

When we

appointed by
offend

have specially mentioned.

THE LORD S PRAYER.

"

OUR FATHER WHO ART IN HEAVEN.

Prefatory

words

to

Praver

this form of Christian prayer, delivered by Jesus Christ, of such importance as to have required the preceding prefa^ or ^ wor(^ s which inspire those who approach God piously to approach him also more confidently, it becomes the duty of the pastor to premise a distinct and perspicuous exposition of them. The pious Christian will thus have recourse to prayer with increased alacrity, knowing that in prayer he communes with God, as with a father. 3 To consider the words alone,
is

As

Vid. hac de re Aug. in Psal. 42. in fine et lib. de perfect, justitia resp. 17. item 1. de jejunio septimi mentis. Petr. Chrys. serm. 43. Bern, in sent sententia 11. 2 Orationem Dominicam explicant Tertul. in lib. de ora. Cypr. in lib. de Orat. Domin. Cyril. Hierosp. Catech. 5. Mystag. horn, de oral. Dom. Hier. Chrysost, Theoph. Euthim. in cap. 6. Marc. Ambr. lib. 4. die sacram. c. 4. Aug. ep. 121. ad item de serm. Dom. in monte lib. 2. c. 5. 6, 7, 8. 16. et horn. 42. item de Probam. bono perse verantiee c. 2. et seqq. et serm. 126. 135. et 182. de temo. item. Cassian ollat. 7. c. 18, 19, 20, 21. D. Thorn, in opuscul. et. 2. 2. q. 83. a. 9.
1

St.

Leonis serm.

<

On

the

Lord s Prayer.

333

which compose this preface, they are, indeed, very few in number but, looking to the matter, they are of the highest
;

importance, and are replete with mysteries. The first word which, by the command and God, why FATHER"] institution of our Lord, we utter in (the Greek and Latin forms 25nJ"
"

The Redeemer, it is true, might Father." prayer is have commenced this prayer with a word more expressive of or Lord Creator," yet these he majesty, such as
of) this
" " "

;"

they might be associated with ideas of terror, choosing rather an expression which inspires love and confi What name more tender than that of Father ? a name dence. 1 at once expressive of indulgence and love. The propriety of the word Father," as applied to God, the First proof P* faithful may be taught from the works of Creation, Government and Redemption. God created man to his own image and the appellation. likeness, an image and likeness which he impressed not on other creatures and, on account of this peculiar privilege with which he adorned man, he is appropriately designated in Scrip ture the Father of all men, the Father not alone of the faithful but of all mankind. His government of mankind supplies another argument for Second
omitted,
as
"

"

roof the propriety of the appellation. By the exercise of a special P care over us and our interests, he superintending providential But to comprehend manifests the love of a Father towards us.

clearly the force of this argument, which is drawn his paternal care over us, it may be necessary to say a

more

words on the guardianship of those celestial spirits has appointed to watch over, and protect us. Angels are commissioned by Divine Providence to guard the human race, and be present with every man to protect him from
injury.

from few whom he

Guardian
angels,
ri
tr

parents, when their children have occasion to travel a dangerous way, infested by robbers, appoint persons to guard and assist them in case of attack ; so has our Heavenly Father

As

placed over each of us, in our journey towards our heavenly country, angels, guarded by whose vigilant care and assistance, we may escape the ambushes of our enemies, repel their fierce attacks, and proceed directly on our journey, secured by their guiding protection against the devious tracts into which our treacherous enemy would mislead us, and pursuing steadily the path that leads to heaven. The important advantages which flow to the human race from this special superintending Providence, the functions and the administration of which are intrusted to angels, who hold a

Proofi

middle place between man and the Divinity, appear from nu merous examples recorded in Scripture which prove that ar^
;

gels, as

the ministers of the divine goodness, have frequently wrought wonderful things in the sight of men ; and from which we are to infer, that innumerable other important services are rendered to us by the invisible ministry of angels, the guarVid. D. Leon. serm.
6.

de

nat.

Dom. D. Thorn.

1.

p.qusest. 33. art.

1.

334
I.

TJie Catechism of the Council of Trent.

He assisted to conducted him and brought him safe again." save him from being devoured by a large fish, and pointed out 8 he expelled to him the singular virtue of its gall and heart
"

The angel Raphael, who dians of our safety and salvation. was appointed by God the companion and guide of Tobias, 1
2

the evil demon, and,

by

fettering

and binding up his power,

protected Tobias from

true and legitimate rights of marriage, Tobias the use of his sight. 4
II.

injury: he taught the young man the and restored to the elder

The

angel

who

delivered the prince of the Apostles also af

fords abundant matter of instruction on the admirable advantages which flow from the care and guardianship of angels. To this

event, therefore, the

faithful
:

pastor will also call the attention of the

;

III.

he will point to the angel illuminating the darkness of the prison awakening Peter by touching his side loosing his chains admonishing him to rise, and, bursting his bonds to follow him. 5 He will also taking his sandals and other apparel direct their views to the same angel restoring Peter to liberty conducting him out of prison through the midst of the guards ; throwing open the door of his prison and ultimately placing him in safety without its precincts. The sacred Scriptures, as we have already observed, abound in examples which give us an idea of the magnitude of the benefits conferred on us by the
; ; ; ; ;

is not confined to ministry of angels, whose tutelary protection but extends to each individual particular occasions or persons, of the human race, from the hour of his birth. Utility of j n the exposition of this point of doctrine, the diligence of the tne P astor wil1 be rewarded with one important advantage eitionTit" evinces the minds of the faithful will be interested, and excited to acknow8 of re the paternal care and providence of God. j ec frpodness ig e an( ] reve In the first place, the pastor will here exalt and proclaim the riches of the goodness of God to man, of that God, who, not first parents, withstanding that ever since the transgression of our who entailed upon us the evil consequences of sin, we have never ceased to offend him by innumerable crimes and enormi his love for us, and ties, even to the present hour, yet retains To imagine that he is still continues his special care over us. unmindful of his creatures were insanity, and nothing less than
:

The faithful are, us not, the Lord hath forsaken the earth." therefore, to be deterred by these authorities from the impiety that God can at any time be forgetful of man. of
8

God is to hurl against the Deity the most blasphemous insult. them angry with the people of Israel, because they suppose Is selves deserted by his care tempting the Lord, they said, 7 The Lord seeth And again, the Lord amongst us or not?"
"

"

imagining
;

The God
i

Israelites, as

and

its

we read in Isaias, make the complaint against unreasonableness God exposes by a similitude,
3

6 Si

2 Tob. xii. Tob. v. 6. de angelorum creatione

Tob.
Exod.

vi.

Tob.

xii.

et excellentia vis agere, redi

">

ad
8

pnmum
Ezek.

Acts xii. symbol!

articulum supra, pag. 24.

xvii. 7.

viii. 1.

On

the

Lord

Prayer.
"

335

Sion said, the Lord which breathes nought but kindness hath forsaken me, and the Lord hath forgotten me:" to which Can a woman forget her infant, so as not to God answers, have pity on the son of her womb ? And if she should forget, Behold, I have graven thee in my yet will not I forget thee.
:
"

hands."

Indisputably as these passages establish this truth, yet, to Further elucidation bring home to the minds of the faithful an absolute conviction, that at no time does God forget man, or withdraw from him the t rutn Ioffices of paternal love, the pastor will add to the evidence of this truth, by introducing the example of our first parents, by which it is so strikingly illustrated. When you hear them sharply reproved for having violated the command of God ; when you hear their condemnation pronounced in this awful Cursed is the earth in thy work : with labour and sentence, toil shalt thou eat thereof all the days of thy life thorns and thistles shall it bring forth to thee ; and thou shalt eat the herbs a of the earth when you see them driven out of Paradise ; to extinguish all hope of return, you read that a fiery when, a flaming cherub was stationed at the entrance, brandishing
.
"

;"

"

when you know, that to avenge sword, turning every way the injury done him, God consigned them to every affliction of mind and body when you see and know all this, would you not be led to pronounce that man was lost irrecoverably ? That he was not only deprived of all assistance from God, but also abandoned to every species of misery ? But, although the storm of the divine wrath burst over his guilty head, yet the love of God shot a gleam of consolation across the dark ness that enveloped him. The sacred Scriptures inform us, that the Lord God made for Adam and his wife garments of skins, and clothed them,"* a convincing proof, that at no time does God abandon his creature man. That no injuries offered to God by man can exhaust the divine love, is a truth contained in these words of David, Will God in his anger shut up his mercies 5 And Habaccuc, ad When thou art dressing himself to God, distinctly says, 8 Who is a God like to angry, thou wilt remember mercy." thee," says Micheas, "who takest away iniquity, and passest by the sin of the remnant of thy inheritance? He will send his fury in no more, because he delighteth in mercy." 7 When, therefore, we imagine that God has abandoned us, that we are deprived of his protection, then, in an especial manner, does for in he, of his infinite goodness, seek after and protect us his anger he stays the sword of his justice, and ceases not to
3
;"

"

II.

"

?"

"

"

Note.

pour out the inexhaustible treasures of his mercy. The creation and government of the world, therefore, display, Third in an admirable manner, the singular love and protecting care P roof
-

of
i

God

but amongst these,

the

great
3 7

work of redemption
Gen.
iii.

Isa. xlix.

1416.

Ps. Ixxvi. 10.

Gen. Hab.

iii. iii.

17, 18.
2.

Gen. iii. 23, 24. Mich. vii. 18.

21.

338

The Catechism of the Council of Trent.

selves servants and co-operators of the Holy Ghost. By the inspiration of the Holy Ghost we are animated to virtue, and to

meritorious actions ; supported by his grace, we are inflamed to engage with fortitude in the combat for salvation, the success ful termination of which, and of our earthly career, will be re warded by our Heavenly Father with that imperishable crown of justice, which is reserved for all who shall have run the same

not unjust, that he course; "for God," says the Apostle, should forget our work and our love." 1 Tne word But with what sentiments of heartfelt piety we should utter to be the word these words of St. Chrysostome declare our," uttered
"is
"our"
"

with
heartfelt
piety.

willingly hears the prayer of a Christian, not only when offered for himself, but for another. Necessity obliges us to pray for ourselves ; charity exhorts us to pray for
"

God,"

says he,

"

others.

The prayer of fraternal charity," he 2 acceptable to God than that of necessity."

adds,

"

is

more

Our de meanour
towards
others

On
it

becomes

the subject of prayer, a subject so important, so salutary, the duty of the pastor to admonish and exhort all his

should be

speak
gard
:

fra-

lernal re

our

common
brother hood.

hearers, of every age, sex, and rank, to be mindful of this com mon brotherhood, and, instead of arrogating to themselves an insolent superiority over others, to exhibit in their conduct the True, there are many bearing and the tone of fraternal regard.

gradations of office in the

Church of God, yet

that diversity of

rank

this fraternal relationship ; in the same manner as variety of use and diversity of office do not cause this or that member of the same body to forfeit the
is

far

from severing the bond of

or functions of a member. The monarch, seated on his throne, and bearing the sceptre of royal authority, as one of the faithful, is the brother of all who are within the communion of the Christian faith. There is not one God the Creator of the rich, another of the poor ; one of kings, another of subjects ;

name

but there

is

one God,

who

is

common Lord and

Father of

all.

Considering their spiritual origin, the nobility of all is, there fore, the same, born, as we all are, of the same spirit, through the same sacrament of faith, children of God, and co-heirs to the same immortal inheritance. The wealthy and the great- have not one Christ for their God, the poor ind the lowly another they are not initiated by different sacraments they do not
; ;

This doc trine to be

forcibly in

culcated by the pastor.

No, we are all brethren in the expect a different inheritance. We are members of Christ s body, language of the Apostle, You are all the children of of his flesh, and of his bones." 3 God, by faith in Christ Jesus for as many of you as have been baptized in Christ, have put on Christ. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for you are all one in Christ Jesus." 4 This is a subject which the pastor should handle with all on its consideration he cannot expend too much possible care knowledge and ability because it is not less calculated to fortify
;
"

"

Heb.

vi. 10.

Epli v. 30.

Chrys. horn. 14, operis imperfect! in Matt. Gal. iii. 26, 27, 28.

On

the

Lord

Prayer.

33?

and sustain the indigent and the lowly, than to restrain and repress the arrogance of the rich, and the pride of the powerful. It was to remedy this evil, that the Apostle so forcibly pressed on the attention of the faithful this principle of fraternal charity. AVhen, therefore, O Christian, you are about to address this In what
prayer to God, remember that you, as a son, approach God your Father; and when you begin the prayer, and utter the
Avords
"our

s P ir t

we

ter the

Father,"

He has raised you. commands you to approach him, not with the reluctance and timidity of a servant approaching his Lord, but with the eager ness and the security of a child flying to the bosom of his fa ther. Consider, also, with what recollection and attention, with what care and devotion, you should approach him in prayer. You must approach him as becomes a child of God your prayers and actions must be such, as not to be unworthy of that divine origin with which it has pleased your most gracious God to ennoble you a duty to which the Apostle exhorts, when he says, Be ye, therefore, followers of God, as most dear 1 children that of us may be truly said, what the Apostle wrote to the Thessalonians, You are all the children of light,
dignity to

which the

reflect, for a infinite love of

moment, how exalted the

words

God

Father

^pur
-

"

j"

"

and the children of the day." 3 WHO ART IN HEAVEN"] All who have a correct idea of the God everyin Divinity agree, that God is everywhere present. This, however, where, w a is not to be understood, as if he consisted of and parts, rilling governing one place with one part, another place with another for God is a spirit, and is, therefore, indivisible. Who would presume
"

to circumscribe within the limits of

any place, or confine to any Do I not fill the particular spot, Him, who says of himself, 3 heavens and the earth Yes, by his power and virtue he fills
"

?"

heaven and earth, and

sent with
all

all things contained therein. things, creating them, or preserving already created ; whilst he himself is confined to

He

is

pre

them when no place, is

circumscribed by no limits, is defined by nothing to prevent his being present everywhere by his immensity and omnipotence. I ascend into heaven, thou art says the Psalmist,
"
"

If,"

there."

4 said

in all places, and in all things, and, as Why to already observed, circumscribed by no limits, is, however, frequently said in Scripture, to have his dwelling in the he heavens, because the heavens which we see are the noblest part of the visible world, undecaying in splendour, excelling all other objects in power, magnitude, and beauty, and moving with uniform and harmonious revolution. To elevate the soul of man to the contemplation of his infinite power and majesty, which shine forthwith such splendour in the expanse of heaven, God, therefore, declares that his dwelling is in the heavens.

God, although present

we have

He
>

also frequently declares that there

v.
1.

is

no part of creation
3

Eph.

21 Thess.
Aug.
lib. 1.

v. 5.

j er X xii. 24.
.

<

Ps. cxxxviii. 8.

Conf

o. 3.

Thorn.

1. p.

q. 8. art. 2.

338

77te Catechism of the Council of Trent.

selves servants and co-operators of the Holy Ghost. By the inspiration of the Holy Ghost we are animated to virtue, and to meritorious actions ; supported by his grace, we are inflamed to engage with fortitude in the combat for salvation, the success ful termination of which, and of our earthly career, will be re

warded by our Heavenly Father with that imperishable crown of justice, which is reserved for all who shall have run the same
not unjust, that he course; "for God," says the Apostle, should forget our work and our love." 1 Tne word But wich what sentiments of heartfelt piety we should utter to be the word these words of St. Chrysostome declare : our," uttered with God," says he, willingly hears the prayer of a Christian, heartfelt not only when offered for himself, but for another. Necessity piety. obliges us to pray for ourselves charity exhorts us to pray for The prayer of fraternal charity," he adds, is more others. 2 acceptable to God than that of necessity." O;ir de On the subject of prayer, a subject so important, so salutary, meanour it becomes the duty of the pastor to admonish and exhort all his towards others hearers, of every age, sex, and rank, to be mindful of this com should be mon brotherhood, and, instead of arrogating to themselves an speak fra insolent superiority over others, to exhibit in their conduct the ternal re gard our bearing and the tone of fraternal regard. True, there are many common gradations of office in the Church of God, yet that diversity of brother rank is far from severing the bond of this fraternal relationship hood. in the same manner as variety of use and diversity of office do not cause this or that member of the same body to forfeit the name or functions of a member. The monarch, seated on his throne, and bearing the sceptre of royal authority, as one of the faithful, is the brother of all who are within the communion of the Christian faith. There is not one God the Creator of the one of kings, another of subjects rich, another of the poor but there is one God, who is common Lord and Father of all. Considering their spiritual origin, the nobility of all is, there fore, the same, born, as we all are, of the same spirit, through the same sacrament of faith, children of God, and co-heirs to the same immortal inheritance. The wealthy and the great have not one Christ for their God, the poor and the lowly another they are not initiated by different sacraments ; they do not No, we are all brethren in the expect a different inheritance. are members of Christ s body, language of the Apostle, of his flesh, and of his bones." 3 You are all the children of God, by faith in Christ Jesus for as many of you as have been baptized in Christ, have put on Christ. There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for you are all one in Christ Jesus." 4 This is a subject which the pastor should handle with all This doc trine to be on its consideration he cannot expend too much possible care forcibly in knowledge and ability because it is not less calculated to fortify culcated
"is
"

our"

"

"

"

"

"

We
;

"

by

the pastor.

Heb.
3

vi. 10.

Eph

v. 30.

Chrys. horn. 14, operis imperfecti in Matt. Gal. iii. 26, 27, 28.

On

the

LonVs Prayer.

33?

and sustain the indigent and the lowly, than to restrain and repress the arrogance of the rich, and the pride of the powerful. It was to remedy this evil, that the Apostle so forcibly pressed on the attention of the faithful this principle of fraternal charity. When, therefore, Christian, you are about to address this In what s prayer to God, remember that you, as a son, approach God P iri w e

your Father; and when you begin the prayer, and utter the icr words "our Father," reflect, for a moment, how exalted the words He Father dignity to which the infinite love of God has raised you. commands you to approach him, not with the reluctance and timidity of a servant approaching his Lord, but with the eager ness and the security of a child flying to the bosom of his fa ther. Consider, also, with what recollection and attention, with what care and devotion, you should approach him in prayer. You must approach him as becomes a child of God your prayers and actions must be such, as not to be unworthy of that divine origin with which it has pleased your most gracious God to ennoble you a duty to which the Apostle exhorts, when he says, Be ye, therefore, followers of God, as most dear
:

the" "our
-"

"

children

that of us may be truly said, what the Apostle wrote to the Thessalonians, You are all the children of light, and the children of the day." 3
j"
"

"Wno

ART IN

HEAVEN"]

All

who have

Divinity agree, that God is everywhere present. is not to be understood, as if he consisted of

a correct idea of the God every-

This, however, where,

parts, filling
;

in

and

whatsense

governing one place with one part, another place with another for God is aspirit, and is, therefore, indivisible. Who would presume to circumscribe within the limits of any place, or confine to
particular spot, Him, who says of himself, Do I not fill the 3 heavens and the earth Yes, by his power and virtue he fills heaven and earth, and all He is things contained therein.
"

any

?"

sent with

pre

things, creating them, or preserving already created ; whilst he himself is confined to

all

circumscribed by no limits, is defined by nothing to prevent his being present everywhere by his immensity and omnipotence. I ascend into heaven, thou art says the Psalmist, 4
"
"

them when no place, is

If,"

there."

in all places, and in all things, and, as Why said already observed, circumscribed by no limits, is, how- tobes p e ever, frequently said in Scripture, to have his in the Sen" dwelling heavens, because the heavens which we see are the noblest I of the visible world, part undecaying in splendour, excelling all other objects in power, magnitude, and beauty, and moving with uniform and harmonious revolution. To elevate the soul of II. man to the contemplation of his infinite power and majesty, which shine forth with such splendour in the expanse of heaven, God, therefore, declares that his dwelling is in the heavens. He also frequently declares that there is no part of creation

we have

God, although present

Eph.

v.

1.

21 Thess. Aug.
lib. 1.

v. 5.

3 I. p.

Ps. cxxxviii. 8.

Conf

o. 3.

j er

xxii

04

Thorn.

q. 8. art. 2.

Catechism of the Council of Trent.

his divinity and power, which are everyIn the consideration of this subject, the faithful will, however, propose to themselves not only the image of the universal Father of mankind, but also that of God reigning in heaven, in order that, when approaching him in prayer, they may recollect that heart and soul are to be raised to heaven. The transcendant nature and divine majesty of our Father who is in heaven, should inspire us with as much Christian humility as the name of father should fill us with love and and
that
III

is

not

filled

by

where

present.

piety,

confidence.
IV.

Note.

These words also inform us what are to be the objects of our for the useful and neces prayers. All our supplications offered of this life, unless united to the bliss of heaven, sary things and referred to that end, are to no purpose, and are unworthy Of this manner of praying, the pastor, there of a Christian. the fore, will admonish his pious hearers, and will strengthen admonition with the authority of the Apostle says he, you be risen with Christ, seek the things that are above, where Christ is sitting at the right hand of God. Mind the the earth." 1 things that are above, not the things that are upon
"

If,"

"

"

HALLOWED BE THY NAME.

Objects and order

of our
prayers.

should be the objects and the order of our prayers, Lord and Master of all for as prayer is the envoy and interpreter of our wishes and desires, we then pray as we ought, when the order of our prayers corresponds with that of their objects. True charity admonishes us to consecrate the supreme good, he justly com stituting in himself alone mands our particular and especial love and this love we cannot cherish towards him, unless we prefer his honour and glory to

WHAT

we

learn from the

Whatever good we or others enjoy, created things. ever, in a word, man can name, must yield to him, because emanating from him, who is the supreme good. In order,
all

what

therefore, that our prayers

may

Redeemer has placed

this

proceed in due order, our divine petition, which regards our chief

us that, before good, at the head of the others ; thus teaching we pray for any thing for our neighbour or ourselves, we should prayfor those things which appertain to the glory of God, and make known to him our wishes and desires for their accom
plishment. us to love

we remain in charity, which teaches than ourselves, and to make those things which we desire for sake of God the first, and what we desire for ourselves the next object of our prayers.
Thus
shall

God more

Coloss.

iii.

1, 2.

On

the

Lord

Prayer.

341
Object of
d"?

But as desires and petitions regard things which we want, and as God, that is to say, his divine nature, can receive no T-Vf accession, nor can the Divinity, adorned as he is, after an ineffable manner, with all perfections, admit not of increase, the
i i
i
.

pennon
re-

as

it

garti s

G O(I.

faithful are to

understand that what

we pray

for to

God

regard

ing himself, belongs not to desire external glory. better known to the nations and that the number of his

We

his intrinsic perfections, but to his and pray that his name may be
that his
faithful servants

kingdom may be extended; may be every day

increased; three things, his name, his kingdom, and the num ber of his faithful servants, which regard not his essence, but
his extrinsic glory. we pray that the

When

name of God may be hallowed, we What we

solicit in
t ion. I-

mean
and

that the sanctity and glory of his name may be increased; here the pastor will inform his pious hearers, that our Lord
to

be hallowed on earth as it is in heaven, that is, in the same manner, and with the same per fection, for this is impossible; but that it be hallowed through love, and from the inmost affection of the soul. True, in it is itself, his name requires not to be hallowed holy and 1 even as he himself is holy nothing can be added terrible," to the holiness which is his from eternity yet, as on earth he is much less honoured than he should be, and is even some times dishonoured by impious oaths and blasphemous execra tions we, therefore, desire and pray that his name may be celebrated with praise, honour, and glory, as it is praised, honoured, and glorified in heaven. pray that his honour and glory may be so constantly in our hearts, in our souls, and on our lips, that we may glorify him with all veneration, both internal and external, and, like the citizens of heaven, celebrate, with all the energies of our being, the praises of the holy and glorious God. pray that, as the blessed spirits in heaven praise and glorify God with one mind and one accord, mankind may do the same that all men may embrace the religion of Christ, and, dedicating themselves unreservedly to God, may believe that he is the fountain of all holiness, and that there is nothing pure or holy that does not emanate from the holiness

does not teach us

pray that

it

"

We

We
;

of his divine name.

According to the Apostle, the Church is 3 mean by the laver of water in the word of life the word of the name of the Father, of the Son, ing by and of the Holy Ghost, in which we are baptized and sancti fied. As, then, for those on whom his name is not invoked, there can exist no expiation, no purity, no integrity, we desire and pray that mankind, emerging from the darkness of infidelity, and illumined by the rays of the divine light, may confess the power of his name; that seeking in him true sanctity, and re
cleansed
"

;"

"

life,"

II

ceiving by his grace the sacrament of baptism, in the name of the holy and undivided Trinity, they may arrive at perfect holi-

Ps. xcviii. 3.

ph.

26.

29*

342
HI.

The Catechism of the Council of Trent.

Our prayers and petitions also regard those who feited the purity of baptism, and sullied the robe of innocem-e, thus introducing again into their unhappy souls the foul spirit
have
fwr

desire, and beseech God, be hallowed that, entering into themselves, and returning to the paths of true wisdom, they may recover, through the sacrament of penance, their lost holiness, and become pure and holy temples, in which God

that before possessed them. that in them also may his name

We

may
IV

dwell.
also pray that

We

God would shed

"

his light

on the minds

enable them to see that every good and perfect gift, 1 coming from the Father of light," proceeds from his bounty, and to refer to him temperance, justice, life, salvation. In a word, we pray that all external blessings of soul and body, which regard life and salvation, may be referred to him, whose

of

all, to

hands, as the Church proclaims, shower down every blessing on the world. Does the sun, by his light, do the other hea venly bodies, by the harmony of their motions, minister to man ? Is life maintained by the respiration of that pure air
? Are all living creatures supported by profusion of fruits, and of vegetable productions, with which the earth is enriched and diversified ? Do we enjoy the blessings of peace and tranquillity, through the agency of the civil magistrate ? All these, and innumerable other bless God. Nay, ings, we receive from the infinite goodness of we should those causes, which philosophers term secondary," consider as instruments wonderfully adapted to our use, by which the hand of God distributes to us his blessings, and

which surrounds us

that

"

V.

showers them upon us with liberal profusion. But the principal object to which this petition refers is, that all recognise and revere the Spouse of Christ, our most holy mother the Church, in whom alone is that copious and perennial fountain, which cleanses and effaces the stains of sin; from whom we receive all the sacraments of salvation and sanctification, which are, as it were, so many celestial conduits, con veying to us the fertilizing dew which sanctifies the soul to whom alone, and to those whom she embraces and fosters in
;

Note.

her maternal bosom, belongs the invocation of that divine Name which alone, under heaven, is given to men, whereby they can be saved. 3 The pastor will urge with peculiar emphasis, that it is the in word, part of a dutiful child not only to pray for his father but, in deed and in work, to endeavour to afford a bright ex

ample of the sanctification of his holy name. Would to God that there were none, who, whilst they pray daily for the sanc tification of the name of God, violate and profane it, as far as on them depends, by their conduct; who are sometimes the and of whom guilty cause why God himself is blasphemed ;
1

James
Acts

i.

17.

iv. 12.

Vid. Aug. serai. 181. de tempore et

Greg

lib. 35.

Moral,

c. 6-

On
the Apostle has said phemed amongst the
"

the

Lord s Prayer.
1
:

of God through you is blas and Ezekiel "They entered amongst the nations whither they went and profaned my holy name, where it was said of them, this is the people of the Lord, and they are come forth out of his land." & Their lives and morals are the standard by which the unlettered multitude judge of religion itself and of its founder: to live, therefore, according to its rules, and to regulate their words and actions
:

The name

Gentiles,"

according to its maxims, is to give others an edifying example, by which they will be powerfully stimulated to praise, honour, and glorify the name of our Father who is in heaven. To ex cite others to the praise and exaltation of the divine name is an Let obligation, which our Lord himself has imposed on us your light so shine before men, that they may see your good 3 works, and glorify your Father who is in heaven and the
"

;"

prince of the Apostles says : Having your conversation good among the Gentiles, that, by the good works which they shall
"

behold in you, they

may

glorify

God

in the

day of

visitation."

THY KINGDOM COME.

kingdom of heaven, \vhich we pray for in this second The king, om of petition, is the great end to which is referred, in which termi- jj nates, all the preaching of the Gospel: from it St. John the the great Baptist commenced his exhortation to penance, "Do penance, end to 6 5 for the of heaven is at
hand and with it the Saviour kingdom of the world opens his In that admirable discourse preaching." on the mount, in which he points out to his disciples the way to everlasting life, having proposed to himself, as it were, the subject-matter of his discourse, he commences with the kingdom of heaven: Blessed are the poor in spirit, for theirs is the kingdom of heaven 7 and to those who would detain him with them, he assigned as the cause of his departure the neces sity of preaching the kingdom of heaven: "To other cities, also, I must preach the kingdom of God ; therefore am I sent." 8 9 This kingdom he afterwards commanded the Apostles to preach; and to him who expressed a wish "to go and bury his father,"
;"
"

THE

8 GoTVis

referred.

;"

he replied Go thou, and preach the kingdom of God 10 and after he had risen from the dead, for forty days speaking 11 to his Apostles, he spoke of the kingdom of God." This second petition, therefore, the pastor will treat with the Duty of the greatest attention, in order to impress on the minds of the faith- P88101 ful its paramount importance and In the first place, necessity.
"

;"

"

Rom.
5 9

ii.

24.
2.

E ze k.
Matt.

xxxvi. 20.
iv. 17.
ix.

Matt. Matt.

iii.

x. 7.

"

Luke

60.

3 Matt. v. 16. 7 Matt. v. 3. u Acts i. 3

<

1 Pet Luke iv.

ii.

12.

43-

344

The Catechism of
he will find
tated
this
its

the Council of Trent.

judicious and accurate exposition

much

facili

by

the reflection, that the

Redeemer himself commanded

petition, although united to the others, to be also offered separately, in order that we may seek with the greatest earnest ness the object of our prayer Seek first the kingdom of God
"

Comprehensivepetition.

and his justice, and all these things shall be given you besides." 1 And, indeed, so great is the abundance of heavenly gifts contained in this petition, that it embodies all things necessary for tne security of soul and body. The king, who pays no atten tion to those things on which depends the safety of his kingdom, we should deem unworthy of the name. What then must be the solicitude, what the providential care, with which the King of kings guards the life and safety of man? When, therefore,

we

"

say,

Thy kingdom

come,"

compass of

this petition all that

sent pilgrimage or rather exile, mises to grant us He immediately subjoins All these things shall be given you besides thus unequivocally declaring, that
"

we compress within the small we stand in need of in our pre and all this God graciously pro
:

;"

he is that king who, with bountiful hand, bestows upon man an abundance of all things in the contemplation of whose in finite goodness David was enraptured when he poured out these words of inspired song: "The Lord ruleth me, and I shall
;

want
Means of
obtaining

nothing."

askfn^his
petition.

Not enough, however, that we utter an earnest petition for the kingdom of God we must also make use of all those means, ^Y w h cn it is sought and found. The five foolish virgins uttered the same earnest petition in these words Lord, Lord, 8 but they used not the means necessary to secure open to us Not every one its attainment, and were, therefore, excluded that says to me, Lord, Lord, shall enter into the kingdom of
;
"

;"

"

heaven."

Motives

to

The

priest, therefore,

who

is

the adop"

w jn

draw from

the exhaustless

charged with the care of souls, fountain of inspiration those

;

means
I

II.

powerful motives, which are calculated to excite the faithful to which por the desire and pursuit of the kingdom of heaven and which tray in vivid colouring our deplorable condition should make so sensible an impression upon them, that entering into themselves they may call to mind that supreme felicity and those unspeakable joys with which the eternal abode of God our Father abounds. In this nether world we are exiles, inha bitants of a land, in which, also, dwell those demons who wage who are the determined against us an interminable warfare and implacable foes of mankind. What shall we say of those intestine conflicts and domestic battles in which the soul and
; ;

the body, the flesh and the spirit, are continually engaged against each other ? 5 in which we have always to apprehend defeat we be nay, in which instant defeat becomes inevitable, unless
;

defended by the protecting hand of God.

1

Feeling
4

this

weight

Matt.

vi.

33

ps

xxji.

i.

Matt. xxv.

11.

Matt

vii. 21.

Gal. v. 17.

On

the

Lord
:

Prayer.
"

345
that I

of misery the Apostle exclaims

Unhappy man
of this
death."

am,

who shall deliver me from the body The misery of our condition, it is
itself,
still

true, strikes us at

once of

but, if contrasted with that of other creatures, it strikes us more forcibly. Although irrational and even inanimate,

they are seldom seen to depart from the acts, the instincts, the movements imparted to them by nature, so as to fail of obtain ing their proposed and determinate end. This is too obvious in the irrational portion of creation, in beasts, fishes, and birds, to but if we look to the heavens, do we not require elucidation behold the verification of these words of David ? For ever, O Lord, thy word standeth firm in the heavens." 3 Constant in their motions, uninterrupted in their revolutions, they never de The part in the least from the laws prescribed by the Creator. earth, too, and universal nature, as we at once perceive, adhere strictly to, or, at least depart but very little from the laws of
;
"

their being.

But,

unhappy man

is

often guilty of this deordi:

he seldom realizes his good purposes, but generally abandons and despises what he has well commenced his best resolutions, which pleased for a time, are often suddenly aban doned and he plunges with blind precipitancy into designs as What then is the cause of degrading as they are pernicious. this misery and inconstancy ? Manifestly a contempt of the divine inspirations. We close our ears to the admonitions of God, our eyes to the divine lights which shine before us, our
nation
:

hearts against those salutary precepts which are delivered by our heavenly Father. To paint to the eyes of the faithful the misery of man s con- Dutyofth* dition, to detail its various causes, and to point out the remedies pastor,

prescribed for its removal, are, therefore, amongst the objects which should employ the most zealous exertions of the pastor ; and, in the discharge of this duty, his labour will be not a little facilitated by pressing into his service what has been said on the

Chrysostome and St. Augustine, men eminent for still more by consulting our exposition of the Creed. Who so abandoned as, with a knowledge of these truths, and aided by the preventing grace of God, not to endea vour, like the prodigal son mentioned in the Gospel, 3 to rise from his abasement, and hasten into the presence of his heavenly Father and king ?*
subject by St. sanctity ; and

Having explained these matters, the pastor will proceed to Meamngof 8 point out the advantages to be derived by the faithful from this J?)^^ and the objects for which it sues. This becomes the ofGod." petition, more necessary, as the words, kingdom of God," have a va riety of significations, the exposition of each of which will not be found without its advantages in elucidating other passages of Scripture, and is here indispensably necessary.
"

Rom.

vii.

24.

2 Ps. cxviii. 89.

c. 4. Isai.

Luke
c.

xv.
et horn.
31. et lib. 21.

Vid. Chrys. in Ps. 118. et in

et horn. 62.
lib. 10.

ad pop. Antioch, item,

Confess,

69. et in serin,

de

vanit. et brevit. vita?. civil. Dei, c. 14. etlib. 21. c. 22.

de

Aug.

28 et

2X

IU6
I-

The, Catechism of the Council of Trent.

kingdom of God," ordinarily signify not only power which he possesses over all men, and over universal creation, a sense in which they frequently occur in Scripture, but, also, his providence which rules and governs the world
"

The words

that

1 says the Prophet, are all the ends of the earth. The word "ends" includes those things, also, which lie buried in the depths of the earth, and are concealed in the most hidden recesses of creation; and in this sense Mardochaeus exclaims:
"

In his

hands,"

II.

Note.

Lord, Lord, Almighty King, for all things are in thy power, thou art Lord of all, is none that can resist thy will 3 is none that can resist thy majesty." By the kingdom of God" is also understood that special providence by which God protects, and watches over pious and The holy men and of this David speaks, when he says
"

and there and there

"

"

and Isaias "The Lord our king he will save us." 4 But, although, even in this life, the pious and holy are, as we have already observed, placed, in a special manner, under this kingly power of God yet our Lord himself informed Pilate, that his kingdom was not of this world, 5 that is to say, had not its origin in this world, which was created, and is doomed to perish. This is the temporary tenure on

Lord

rules

me,

I shall

want

nothing,"

which empire
Rulers, and

held by Kings, Emperors, Commonwealths, titles to the government of States and Provinces is founded upon the desire or election of men, 01 who, in the absence of legitimate title, have intruded them
is
all

whose

by violent and unjust usurpation, into sovereign power so Christ our Lord, who, as the prophet declares, is ap 6 pointed king by God, and whose kingdom, as the Apostle says,
selves,

Not

is justice and peace, and Christ our Lord reigns in us by the interior virtues of justice, faith, hope, and charity, which con stitute us a portion, as it were, of his kingdom. Subject, in a peculiar manner, to God, we are consecrated to his worship ; I live, yet not I, but Christ liveth in and, as the Apostle said, 8 so may we too say, me;" reign, yet not I, but Christ

is

"justice:"

"The

kingdom of God
7

joy in the Holy

Ghost."

"

"I

reigneth in
This kinghy d
-

me."

"jus-

because it has for its basis and of it our Lord says in St. 9 Jesus Christ, Luk e kingdom O f God is w i t hi n you." it is true, reigns by faith in all who are within the bosom of our Holy Mother, the church yet does he reign in a special man ner over those, who animated by faith, enlivened by hope, and inflamed by charity, have yielded themselves pure and living members to God, and in whom the kingdom of God s grace is

^e

This kingdom
-J

is

called

"justice,"
;

ust i ce
.

Christ our Lord

said to consist.
ni.

By the words kingdom of God" is also meant that kingdom of his glory, of which Christ our Lord says in St. Matthew :
"

Ps. xciv. 4.

John

xviii. 36.

2 Esth. xiii. 9. sPs.ii. 6.

ps

xxii. 1.

Isa. xxxiii. 22.

8

Rom.xiv.

15.

Gal.

ii

29.

On
"

he

Lord s Prayer.
1

347

Come ye blessed of my Father, possess the kingdom which was prepared for you from the beginning of the world." This kingdom the thief, acknowledging his crimes, begged of him in these words Lord, remember me, when thou comest into a of this kingdom St. John speaks when he thy kingdom
"

;"

Unless a man be born again of water and the spirit, he says ; 3 and of it the Apostle cannot enter into the kingdom of God
"

;"

No fornicator, or un says in his epistle to the Ephesians clean, or covetous person (which is a serving of idols) hath To it also inheritance in the kingdom of Christ and of God." 4 refer some of the parables made use of by our Lord, when 5 speaking of the kingdom of heaven. But tiie kingdom of grace must precede that of glory ; in him, The in whom his grace does not reign, his glory cannot reign,
"

king-

fountain of living Grace, according to the Redeemer, is 8 water springing up to eternal life nor can we designate glory otherwise than a certain perfect and absolute grace. Whilst we are clothed with this frail mortal flesh whilst, faint and wandering in this gloomy pilgrimage and dreary exile, we are separated from God, rejecting the aid of the kingdom of grace which supported us, we often stumble and fall but
"a
;"

the light of the have shone upon us,

ble.

when

kingdom of

we

glory, which is perfect, shall shall stand for ever firm and immovea-

shall every imperfection be eradicated, and every inconvenience removed; then shall every infirmity be strength
;

Then

ened and every weakness invigorated in a word, God himself will then reign in our souls and bodies. But on this subject we dwelt already at considerable length, in the exposition of the Creed. 7

Having thus explained the ordinary acceptation of the words, kingdom of God," we now come to point out the particular In thjs petition we objects contemplated by this petition. pray that the kingdom of Christ, that is, his Church, may be that Jews and infidels may embrace the faith of enlarged
"

Objects of
* hls

P611
j.

"

Christ, and the knowledge of the true God ; that schismatics and heretics may return to soundness of mind, and to the communion of the Church of God, which they have deserted ; and
that thus

words of the Lord, spoken by the Enlarge the place of thy tent, and stretch out the skins of thy tabernacles lengthen thy cords, and strengthen thy stakes, for thou shalt pass on to the right hand and to the left, for he that made thee shall rule over thee." 8 And again, The Gentiles shall walk in thy light, and king-? in the brightness of thy rising lift up thy eyes round about and

may

be

fulfilled the
"

mouth of

Isaias

"

together, they are come to thee : thy sons shall come from afar, and thy daughters shall rise up at thy side." 9 But it is a melancholy truth, that, in the church of God,

see

all

these are gathered

*
7

2 Luke xxiii. 4. Matt. xxv. 34. 6 John iv. 14. Mntt. xiii. See article, Resurrection of the body."
"

j o hn

iik 5.

<

Ep

n. v. 5.

Is. liv. 2.

9 Is. lx. 3.

348

The Catechism of the Council of

there are to be found those
in their
faith
"

Trent.

works deny him which they glory

j"

the dwelling-place of the

who profess they know God, but whose conduct is a reproach to the to profess who, by sinning, become devil, where he exercises uncontrolled
1
;

Therefore do we pray that the kingdom of God to them, by which, the darkness of sin being dispelled from around them, and their minds being illumined by the rays of the divine light, they may be restored to their lost dignity of children of God that, heresy and schism being removed, and all offences and causes of sins being eradicated from his kingdom, our heavenly Father may cleanse the floor of and that, worshipping God in piety and holiness, his church she may enjoy undisturbed peace and tranquillity.
dominion.
also

may

come

III.

Duty of the
pastor,

alone may live, alone may reign, longer exist, but may be absorbed in the victory achieved by Christ our Lord, who, having broken and scattered the power of his enemies, may, in his might, subject all things to his dominion. The pastor will also be mindful to teach the faithful, and this the nature of the petition demands, the thoughts and reflections with which their minds should be impressed, in order to offer He will exhort them, in the first this prayer devoutly to God. place, to consider the force and import of that similitude of the The kingdom of heaven is like a treasure hidden Redeemer which a man having found, hid it, and for joy in a field
Finally,
that

we pray

within us

that death

God may no

"

thereof, goeth and

field."

selleth

He who knows

all that he hath, and buyeth that the riches of Christ the Lord will
:

all things when compared to them to him, wealth, nothing can be com power, will appear as dross pared to, or stand in competition with that inestimable treasure. Whoever, then, is blessed with this knowledge, will say with the Apostle, I count all things to be but loss, and count them but as dung, that I may gain Christ." 3 This is that precious jewel of the Gospel, to purchase which, he who sells all his 4 earthly goods shall enjoy an eternity of bliss. Happy we, should Jesus Christ shed so much light on our minds, as to enable us to discover this jewel of divine grace, by which he

despise

riches,

"

reigns in the hearts of those that are his.

;

To

obtain the objects of our

Then would we be prepared to sell all that we have on earth, even ourselves, to purchase and secure its possession then might we say with Who shall separate us from the love of Christ 5 confidence, But would we know the incomparable excellence of the kingdom of God s glory, let us hear the concurring sentiments of the Eye hath not seen, nor ear heard, Prophet and of the Apostle neither hath it entered into the heart of man, what things God hath prepared for them that love him." 6 To obtain the object of our prayers, it will be found most children of Adam, available to consider seriously who we are
"

?"

"

Tit

i.

16.
xxiii. 45.

2
5

Matt.

xiii.

44. 35.

Matt,

Rom

viii.

Phil. iii. 8. 6 Is. Ixiv. 2.

Cor.

ii.

9.

On
exiled from Paradise

the

Lord

Prayer.

349

by a just sentence of banishment, and deserving, by our unworthiness and perversity, to become the objects of God s hatred, and to be doomed to eternal
punishment. This consideration should excite in us sentiments of unfeigned humility, sentiments, too, which our prayers should piously breathe. Diffiding entirely in ourselves, like
the publican,
to his

n^ ^
1

prayers,

11

disposition:
its fruits,

we

will fly to the

mercy of God

attributing all

We will Abba, Father." to be done, what avoided, in order to arrive at the kingdom of heaven. We are not called by God to lead lives of ease and indolence he himself declares, that the kingdom of God suffereth violence, and the violent a bear it away and if we will enter into life, we must keep the commandments. 3 Not enough, therefore, that we seek the kingdom of God we must also use our best exertions for its attainment and it is a duty incumbent on us to co-operate with the grace of God, in pursuing the path that leads to heaven. God never abandons us he has promised to be with us at all times and we have, therefore, only not to forsake God, or abandon ourselves. In this kingdom of God, which is his Church, he has provided all those succours by which he defends the life of man, and accomplishes his eternal salvation whether they are invisible to us, such as those which we receive from the ministry of the hosts of angelic spirits, or visible, such as we receive from the sacraments, those unfailing sources of celestial virtue. Defended by these safeguards, not only may we securely defy the assaults of our most determined enemies, but may even lay prostrate, and trample under foot, the fell tyrant himself, with
whom we
are

bounty, we will render immortal thanks to him who has imparted to us his Holy Spirit that Holy Spirit encouraged by
;

emboldened

to say,

"

also be careful to consider

what

is

"

;"

Note.

Succours to be found in
^L*"

all

his infernal legions.

IV.

In conclusion, let us, then, earnestly implore of God the effusion of his Divine Spirit, that he may command us to do all things in accordance with his holy will ; that he may over throw the empire of Satan, so as to have no power over us on the great accounting day ; that Christ may be victorious and tri umphant; that the divine influence of his law may be spread throughout the world; that his ordinances maybe observed; that there be found no traitor to, no deserter from, his standard ; and that all may so conduct themselves, as to come with joy into the presence of God their King, and may reach the possess ion of the celestial kingdom, prepared for them from all eternity, in the fruition of endless bliss with Christ Jesus.
Kom.
viii. 15.

Matt.

xi. 12.

Matt.

xix. 17.

30

350

TJie Catechism of the Council of Trent.

"

THY WILL BE
all

DONE."

Propriety la inS
this
ft

THIS should be the prayer of

who

desire to enter into the

"

the pre-

ceding pe-

Not every one Christ our Lord has said, neaven tna says to me, Lord, Lord, shall enter into the kingdom of heaven but he that doth the will of my Father who is in hea 1 and therefore ven, he shall enter into the kingdom of heaven does this petition immediately succeed that which prays for
kingdom
t,

j"

Its

neces-

s-ity;misery

coming of his kingdom. But in order that the faithful may appreciate the necessity of fa e object of this petition, and may estimate the numerous and salutary gifts which we obtain through its concession, the pas tor will direct their attention to the misery and wretchedness in which primeval guilt has involved mankind. From the begin
the

implanted in all creatures an inborn desire of pursuing happiness, that, by a sort of natural impulse, they may seek and desire their proper end, an end from which they never deviate, unless impeded by some external obstacle which
ning,
their

God own

opposes their progress. This propensity existed originally in man, and, endowed, as he is, with reason and judgment, was in him a noble and exalted principle, impelling him earnestly to desire God but, whilst irrational creatures, which, coming from the hand of God, were good, preserved their instinctive impulse, and thus continued, and still continue, in their original state and condition, man, unhappy man, no longer guided by the innate principle of his being, ran into a devious course, and lost not only original justice, with which he had been superthe predomi naturally gifted and adorned, but, also, weakened
:

nant desire of the soul, infused into it by the Creator, the love of virtue. All have gone aside they are become unprofitable 3 Man there is none that doth good, no, not one." together 3 is inclined to evil from his youth." Hence, it is not difficult to perceive, that of himself no man is wise unto salvation ; that all
"

"

are prone to evil;

and that man

is

a slave to innumerable corrupt

to

II.

anger, propensities, which hurry him along with precipitancy hatred, pride, ambition, and almost to every species of evil. Although continually beset by these evils, yet, and this is the to us not to be evils, a greatest evil of all, many of them appear of the calamitous condition of fallen man, melancholy proof

who, blinded by passion, sees not that what he deems salutary those things which are generally contains a deadly poison ; whilst and virtuous, are shunned as the contrary. Of this really good false estimate and corrupt judgment of man, God thus expresses
his detestation
"

Wo

to

you

that call evil good, and

good
;

evil

that put darkness for light, and light for 4 bitter for sweet, and sweet for bitter."
1

darkness

that put

Matt.

vii. 21.

2 Ps.

lii.

4.

Gen.

viii.

21.

* Isa. v.

20.

On

the

LonVi ^rayer.

351
Scriptural
"Hwtmaoa

In order, therefore, to delineate in vivid colouring the misery of our condition, the sacred Scripture compares us to those who have lost the natural sense of taste, and who, in consequence,
loathing
also
state, are

wholesome
unable to

compares us

to sick

food, relish only what is unwholesome. .It persons, for as they, whilst in a weak

fill those offices, or discharge those duties, the vigour and activity of health ; so, neither can we, without the assistance of divine grace, perform those actions which are acceptable to God. Should we even, thus unassisted,

which require

be able to accomplish some good, it is but trivial, and of little or no advantage towards the attainment of salvation. To love and serve God as we ought is more than our natural strength can accomplish in our present feeble condition, unless assisted
the grace of God. Another most appropriate comparison is that by which we are likened to children, who, with a fickleness characteristic of

by

1L

their age, are, if left to their own discretion, hastily caught by We, indeed, are children, the every thing that presents itself. moment we are destitute of the divine protection : like them we

too are the dupes of our own imprudence and no less silly, we amuse ourselves with frivolous conversations, and fritter
;

O children, how long will you reproves us in the words love childishness, and fooJte covet those things which are hurtful to themselves and the Apostle thus exhorts us Do not
"

away our time

in unprofitable pursuits.
:

Wisdom,

therefore,

"

;"*

become children

in

sense."

We,

however, are the dupes of No

: ;

e.

greater folly and grosser error than children they may, as they advance in years, arrive at the wisdom of manhood but, unless

guided and assisted from above, we can never aspire to the di vine wisdom which is necessary to salvation. Unassisted by God, and having spurned those things which are really good, we rush on voluntary destruction. Should, however, the soul emerge from the darkness in which it is enveloped, and discover in the light of divine grace the miiseries which encompass her should man, awakening from the lethargy which oppressed his faculties, feel the law of the mem should he bers, and the desires of sense, opposed to the spirit
i

Salutary
e ec tsof
this

111

t-

know

ledge.

despise the evil propensities of his nature which incline him to evil must he not seek an effectual remedy for the enormous mass of misery entailed on us by the corruption of nature ? Will he not sigh for the happiness which attends a conformity with the holy will of God, which is, and ought to be the rule of a Christian life. This it is that we irnploie, when we ad dress these words to God Thy will be done." Having
;
"

misery by disobeying and despising the divine will, God vouchsafes to propose to us, as the sole correct ive of all our evils, a conformity to his holy will, which by sin
fallen into this state of

ning

we

despised

and actions by
1

this

he commands us to regulate all our thoughts standard ; and for the accomplishment of
22
2

Prov.

i.

James

iv

352
this

The Catechism of the Council of Trent.

important end, we humbly address this prayer to God. will be done." The same should also be the fervent prayer of those, in whose sou ^ s God already reigns who have been already illumined with the divine light, which enables them to obey the will of God. Although thus gifted and thus disposed, they have still to struggle against the solicitations of passion, the offspring of innate degeneracy and corruption ; and were we of their num ber, we should still be exposed to great danger from our own frailty, and should always apprehend, lest, drawn aside and allured by our concupiscences, which war in our members," we should again stray from the path of salvation. Of this dan Watch ye and ger our Lord admonishes us in these words pray that ye enter not into temptation the spirit indeed is 1 It is not in the power of man, prompt but the flesh weak." not even of him who is justified by the grace of God, to reduce the irregular desires of the flesh to such a state of utter sub jection, as that they may never afterwards rebel. By justify ing grace, God, no doubt, heals the wounds of the soul ; but it is not true that he also removes the infirmity of the flesh, as we may infer from the words of the Apostle I know that there dwelleth not in me, that is to say, in my flesh, that which
"Thy
;
"

This
sary
just.

petito the

I-

"

II-

"

is
III.

good."

The moment

the

first

man

forfeited original justice,

which

enabled him to bridle the passions, reason was no longer able to restrain them within the bounds of duty, or to repress those inordinate desires, which are repugnant even to reason. Hence the Apostle says, that sin, that is the incentive to sin, dwells in the flesh ; giving us to understand that it does not, like a stranger, make a temporary stay with us, but, as an inhabitant of our earthly house of this habitation," 3 takes up its perJNoie petual abode in our members. Continually beset, then, as we are, by domestic enemies, we see at once the necessity of taking refuge under the divine protection, and of praying that the will of God may be done in us. In the next place, the pastor will explain to the faithful the Meaning of he words le force o f tn j s petition, and omitting many questions of scholastic rhy disputation, which the erudition of some Doctors of the Church has discussed not less usefully than copiously, we shall content ourselves with saying, that, in the Lord s Prayer, the word is commonly called the will of sign," will" is that which voluntas signi,") and signifies what God commands or ad
"
1

will."

"

"

("

monishes us
"

to

do or

to

avoid.

Here, therefore, the word

comprehends all things which are proposed to us as the means of attaining heaven, whether they regard faith or morals ; all things, in a word, which Christ our Lord has com manded or prohibited either in person or through his Church und in the same sense are to be understood these words of the
will"
;
1

Matt
Rom.

xxvi. 41.
vii. 18.

Vid. Hieron.

lib. 2.

adversus lovin. et Aug. de Iferesi, 2 Cor. v. 1.

6.

On
Become not A.postle : will of God." 1
"

the

Lord

Prayer.
is

353
the

unwise, but understanding what

"

When, therefore we say, Thy will be done," we first What we 1 beseech our Heavenly Father to enable us to obey his divine fh y commands, and to serve him all the days of our lives in holi- tion. ness and justice to do all things in accordance with his will and pleasure to perform all those duties of which we are admonished in the pages of inspiration guided and assisted by IV him, to conduct ourselves in every thing as becomes those
eii-"

"

who

are born, not of the will of flesh but of

God

;"

following
V
r
.

the

example of our Lord Jesus Christ, who was made obedient

unto death, even unto the death of the cross. Finally, we beseech him to enable us to be prepared to suffer all things rather than depart even in the least from his holy will. None desire or love more ardently the objects of this petition than they, to whom it is given to contemplate the surpassing dignity of him

Note.

who obeys God.

to serve

They,

it is,

who comprehend
"

this truth, that

of

my

and obey God is to reign Father who is in heaven

2

Whoever
is

;
"

he

my

do the will brother and sister

shall
I

and

mother;"

in other

words:

To him am
love."

most closely
This
"

united by

all

the bonds of the tenderest

The saints, with scarcely a single exception, failed not to make the principal gift contemplated by this petition the object a e AH j u of their iervent have in substance made
<

peii,

lon verv
.

prayers.

All, indeed,
;

frequently u se j by the
saints,

use of this admirable prayer but not unfrequently in different words. David, whose inspired strains breathe such sweetness, O that my pours out the same prayer in various aspirations 3 "Lead me ways may be directed to keep thy justifications into the path of thy commandments." 4 Direct my steps according to thy word, and let no iniquity have dominion over 3 me." In the same spirit he says Give me understanding,
"

:"

"

"

thy judg thy testi monies." He often expresses the same sentiment in other words and these passages the pastor will carefully notice, and that all may know and comprehend the explain to the faithful
"

and I will learn thy commandments:" 8 7 ments Give me understanding that

:"

"Teach

me may know

plenitude and profusion of salutary gifts which are comprehended in the first part of this petition. In the second place, when we say, Thy will be done," we Of what we express the express our detestation of the works of the flesh, of- which ... ourdetesliiIhe works 01 the flesh are manifest, winch tion in this Apostle says:
"

"

9 If fornication, uncleanness, immodesty, &c." to the flesh you shall die." 10 In this prayer you according we also beg of God not to suffer us to yield to the suggestions

are

these,

"

petition,

live

of sensual appetite, of our lusts, or our infirmities, but to govern our will by the will of God. The sensualist, whose every Note, thought is fixed on, whose every care is absorbed in, the traix
1

Eph. xv.

17.

2
4
T
lo

Matt.

xii.

50.

Bernard, serm.
* *

3.

do

S.

Andrea.

Ps. cxviii. 5. 6 Ps. cxviii. 73. Gal. v. 13.

ps

cxviii. 35.

Ps. cxviii. 133.

Ps. cxviii. 108.

Ps. cxviii. 125.

Rom.

viii. 13.

30*

354
sient

The Catechism of the Council of

enjoyments of
the will of
in
this

Trent.
fulfil

world,
;

is far

removed from the

ment of
this

he indulges

the

tide of passion, of his licentious appetites : in gratification

God

borne along by the

gratification

him

blessed,

who

he places all his happiness, and pronounces succeeds in its attainment. We, on the con
"

Difficulty

of offering
this peti

tion

from
heart.

he

VII

Scriptural
illustra
tions.

beseech God, in the language of the Apostle, that we not provision for the flesh in its concupiscence ;* but that his will be done." It is not without a struggle with corrupt nature, that we can bring ourselves to beg of God not to satisfy our inordinate this disposition of soul is difficult of attainment appetites and by offering such a prayer we seem in some sort to hate To those who are slaves to the flesh such conduct ourselves. appears folly ; but be it ours cheerfully to incur the imputation If any man will of folly for the sake of him, who has said come after me, let him hate himself." 3 Better to desire what is right and just, than to obtain what is opposed to reason and Unquestionably the condition religion, and to the laws of God. of the man, who attains the gratification of his rash and inordi nate desires, is less enviable than that of him, who obtains not the object of his pious prayers. Our prayers, however, have not solely for object, that God should deny us what accords with our inordinate desires, viti ated as they are in their source : but, also, that he would not grant us those things for which, under the persuasion and im pulse of the devil, who transforms himself into an angel of The light, we sometimes pray, believing them to be good. desire of the prince of the Apostles, to dissuade our Lord from his determination to meet death, appeared not less reasonable than religious yet our Lord severely rebuked him, because it originated, not in supernatural motives, but in natural feeling. What stronger proof of love towards the Redeemer than that evinced by the request of St. James and St. John, who, filled with indignation against the Samaritans for refusing to enter
trary,

make

"

their Divine Master, besought him to command fire to descend from heaven and consume those insensible and in human men ? Yet they were reproved by our Lord in these
tain

VIII.

not of what spirit you are; the Son of not to destroy but to save." 3 should beseech God that his will be done, not only when our desires are inordinate or appear to be inordinate, but, also, when they are not inordinate ; when, for instance, the will obeys the instinctive impulse which prompts it to desire what is neces

words,

"

You know

man came

We

Scriptural
illustration

When sary for our preservation, and to reject the contrary. about to pray for such things, we should say from our hearts, in imitation of the example of him, from thy will be done whom we receive salvation and the discipline of salvation ; who, when agitated by a natural dread of torments, and of a cruel and ignominious death, bowed in that agonizing hour with meek
"

;"

Rom.

xiii.

14.

Matt. xvi. 24

Luke

ix.

23.

Luke

ix.

54.

On
"

the

Lord s Prayer.
"

355
:

Not my will submission to the will of his Heavenly Father but thine be done. 1 But, such is the degeneracy of our nature, that, even when Without we have contravened our inordinate desires, and subjected them S race we to the will of God, we cannot avoid sin without his assistance, avoid sin.

by which we
suit of good.

are protected

from

evil,

and directed

in the

pur
IX.

beseeching has begun to repress the turbulent emotions of desire to subX. XL in a word, to ject our sensual appetites to the voice of reason render us entirely conformable to his holy will. We pray that XII. the whole world may receive the knowledge of his will XIII that the mystery of God, hidden from all ages and generations, may XIVbe made known to all. We, also, pray for the form and model of this obedience, that our conformity to the will of God be re gulated according to the rule observed by the blessed angels and the choirs of other celestial spirits that, as they sponta neously and with ecstatic pleasure, obey God, we too may yield a cheerful obedience to his will in the manner most acceptable to him. God also requires, that in serving him we be actuated by the Godhowto be served that, whilst we greatest love, and by the most exalted charity devote ourselves entirely to him, with the hope of receiving heaven as the reward of our fidelity, we look forward to that reward, because it has pleased the Divine Majesty that we should cherish that hope. Let all our hopes, therefore, be based on the love of that God, who proposes as its reward the happiness heaven. There are some who love to serve another, but who Imperfect do so, however, solely with a view to some recompense, which love is the end and aim of their love whilst others, influenced by Perfect love alone, and by generous devotedness, look to nothing else love in the services which they render, than the goodness and worth of him whom they serve and in being able to render him these services deem themselves happy. This is the meaning of the Note. terms appended to the petition, and of the apposition between the words, On earth as it is in Heaven" It is, then, our duty to endeavour, as much as possible, to be "Whatom obedient to God, as we have said the blessed spirits are, who praises in the performance of this exercise of profound obedience are celebrated by David in the psalm in which occur the words Bless the Lord, all ye his hosts ye ministers of his that do his will." Should any one, however, adopting the interpreta tion of St. Cyprian, understand the words, in heaven," to mean in the good and the pious, and the words on earth," the wicked and the impious, we do not disapprove of the interpre tation the spirit," and heaven" by the word understanding
; ; ; ; ;
-

To this petition, therefore, we must have recourse, God to perfect in us those things which his grace

of"

"

"

"

"

"

"

by

the

word

"

"

earth"

the

flesh,"

that all creatures

may

in all

8 things obey the will of God.

Luke

xxii. 42.

Ps.

cii.

21.

356
This pe tition con
tains

The Catechism of the Council of Trent.

This petition also includes thanksgiving. We revere the most holy will of God, and in transports of joy celebrate all his works, with the highest praise and gratulation, knowing that he has done all things well. God is, confessedly, omnipotentand the consequence necessarily forces itself on the mind, that all things were created at his command he is the supreme we must, therefore, confess that all his works are good, good his own goodness. If, however, the hu for to all he
:

thanks
giving.

Note.

man

intellect

imparted cannot fathom

all

the mysterious depths of the

"

un economy, banishing every doubt from the mind, we his ways the Apostle, that hesitatingly declare, in the words of
divine
are unsearchable." 1

A powerful
motive
to

of

revere the will of God.

We, also, find a powerful incentive to revere the holy will God in the reflection, that by him we have been deemed hath de worthy to be illumined by his heavenly light who
;

livered us from the

into the

The
tion

dispo-

of

mind in which this

petition

should be
offered.

But, to close our exposition of this petition, we must revert to a subject at which we glanced at its commencement it is, that the humble and lowly faithful, in uttering this petition, should be in spirit ; keeping in view the violence of inordinate and innate recollecting that desire, which revolts against the will of God of obedience, man is excelled by all other creatures, in this
:

power of darkness, and hath 2 of the Son of his love." kingdom

translated us

duty

of

whom

it is

written,

"

All things serve thee

3
;"

and

reflecting,

that he

Obedience
to the will

of God,

man

high

who, unsupported by the divine assistance, is unable to undertake, not to say, perform, any thing acceptable to God, must be, of all other beings, the weakest. as we But, as there is nothing greater, nothing more exalted, have already said, than to serve God, and live in obedience to his law, what more desirable to a Christian, than to walk in
think nothing, to undertake nothing, In order that the faithful may adopt this rule of life practically, and adhere to it with greater fidelity, the pastor will recur to the pages of inspiration for examples of not referring their views to the will of God, individuals, who,
the

est dignity.

ways

of the

Lord;

to

at variance

with his will?

by

have
Important admonition

placed sphere vocation to which he has been called. Let him subject his own better for our inte judgment to the will of God, who consults rests than we can do, by adopting the suggestions of our own If oppressed by poverty, harassed by distress, or desires. troubles or afflictions of goaded by persecution ; if visited by : let us recollect, that none of these things happen any sort without the permission of God, who is the Supreme Arbiter of to be too a.11 things. should, therefore, not suffer our minds

and absolute will of God. Let him, who plicitly in the simple thinks that he occupies a place in society inferior to his deserts, bear his lot with patient resignation : let him not abandon the him ; but abide in the in which Providence has

failed in all their undertakings. admonished to Finally, the faithful are to be

acquiesce im

We
xi.

Kom.

33.

Col.

i.

13.

Ps. csviii. 91.

On
much
tude
"

the

Lord

Prayer.

357

by them, but bear up against them with forti having always on our lips the words of the Apostles, H and, also, those of "The will of the Lord be done holy Job, As it hath pleased the Lord, so is it done blessed be the
disturbed
; ;

name

of the

Lord."

"

GIVE US THIS DAY OUR DAILY BREAD.

THE fourth and following petitions, in which we particularly and expressively pray for the necessary succours of soul and According to body, have reference to those which preceded. the order of the Lord s Prayer, we ask for what regards the body and its preservation, after that which regards God. As man s creation and being terminate in God as his ultimate end, so, in like manner, the goods of this life have reference to those of the next and it is with a view to the former, that we should This we should do, either be desire and pray for the latter. cause the divine order so requires, or because we have occasion
;

Order of

for these aids to obtain those divine blessings, and, assisted them, to attain our proposed end, the kingdom and glory of

by
our
Note,

Heavenly Father, and the reverential observance of those com mands which we know to emanate from his holy will. In this

we should petition, therefore, God, and his glory.

therefore, will endeavour to

propose

to ourselves

nothing but

In the discharge of his duty towards his people, the pastor, in asking make them understand, that, in pray- for tempofor temporal blessings, our minds and our desires are to be ing RS directed in conformity with the law of God, from which we are desires are be connot to swerve in the least. By praying for the transient tilings | of this world, we but too often transgress ; for, as the Apostle the law of
,

"

snys,

We

know

not what
"

we

should pray for as

we

3
ought."

God.

These
lest,

we should pray for as we ought," Note, things, therefore, praying for any thing as we ought not, we receive from
answer,
"

not what you desire." 4 petition good, and what the contrary, Means of the purpose and intention of the petitioner is an infallible crite- ascertainrion. To pray for temporal blessings, under an impression that ^"fntention they constitute the sovereign good ; to rest in them, as the ulti- in offering mate end of our desires, and to seek for nothing else this, t!us P61 unquestionably, is not to pray as we ought; for, as St. Augus we ask not these temporal things as our good, tine observes, but as necessaries." 5 The Apostle, also, in his Epistle to the Corinthians, teaches, that whatever regards the necessary pur-

God

for

You know

To

ascertain

what

is

"

"

Acts

xxi. 14.

2
s

Job
Lib.

i.

21.

Rom.
c. 16.

viii.

2G.
c. 6.

<

Matt. xx. 22.

2.

serm. Dom. in monte.

item. ep. 121.

358
poses of

The Catechism of the Council of

life is to

Trent.

be referred to the glory of

God
all

"

Whether

you
of

eat or drink, or
1

whatever else you do, do

to

the glory

God."

In order that the faithful may see the importance of this petiImportance ofthispeti- tj t] ie pastor will advert to the necessity of external things, and this they will the more easily in order to support life comprehend, by comparing the wants of our protoparent with Difference those of his posterity. True it is, that, although in a state of between innocence, from which ,.he himself, and, through his ,. , , thestateof spotless innocence transgression, all Ins posterity fell, he had occasion to use iood and of for the refection of the body ; yet, between his wants, and those a * w cn we are subject, there exists a wide diversity. He stood ture not in need of clothes to cover him, of a house to shelter him, of weapons to defend him, of medicine to restore health, nor of many other things which are necessary to us for the protection and preservation of our weak and frail bodies to enjoy immor tality, it had been sufficient for him to eat of the fruit which the tree of life spontaneously yielded whilst he and all his posterity should have been exempt from the labour of cultivating the earth in the sweat of their brow. Placed in that habitation Note. of pleasure in order to be occupied, he was not, in the midst of these delights, to lead a life of listless indolence ; but to him no employment could be troublesome, no duty unpleasant. Occu pied in the cultivation of those beautiful gardens, his care would have been always blessed with a profusion of fruits the most delicious, his labours never disappointed, his hopes never
on>

"

"

"i

blasted.

fruit

Note.

His. posterity, on the contrary, are not only deprived of the of the tree of life, but also condemned to this dreadful sen Cursed is the earth in thy work ; with labour and toil tence, shall thou eat thereof all the days of thy life; thorns and this tles shall it bring forth to thee, and thou shall eat the herbs of the earth. In the sweat of thy face shalt thou eat bread, till thou return to the earth, out of which thou wast taken ; for dust thou art, and into dust thou shalt return." 9 Our condition, therefore, is entirely different from what his and that of his pos All terity would have been, had he continued faithful to God. things have been thrown into disorder, and have undergone a melancholy deterioration ; and of the evils consequent to prime val transgression, it is not the least, that the heaviest cost, and labour, and toil, are frequently expended in vain ; either because the crops are unproductive, or because the fruits of the earth are destroyed by noxious weeds, by heavy rains, by storms, Thus is the entire labour of the year hail, blight, or blast. quickly reduced to nothing, by the inclemency of the weather, or the sterilily of the soil; a calamity with which we are visited in punishment of our crimes, which provoke the wrath of God, nnd prevent him from blessing our labours whilst, at the same
"

Cor.

x. 31.

Gen.

iii.

17.

On
is still

the

Lord
first

Prayer.

359

time, the dreadful sentence

pronounced against guilty man

recorded against us. 1

"-

In treating this subject, therefore, the pastor will exert him- Duty of the on the minds of the faithful, that if these mis- P38101 fortunes and miseries are incidental to man, the fault is entirely that he must labour and toil to procure the necessa his own ries of life, but that unless God bless his labours, all his hopes Neither he must prove illusory, all his exertions fruitless but God that that planteth is any thing, nor he that watereth 3 Unless the Lord build the house, they giveth the increase." 3 labour in vain that build The pastor, therefore, will teach that those things which are Necessity
self to impress
;
"

"

it."

its comforts, are knowledge of our wants and weaknesses will stimulate the faithful to have recourse to their heavenly Father, humbly to solicit every blessing of soul and They will imitate the example body, of heaven and of earth. of the prodigal, who, when he began to experience want in a Scriptural exam plestrange land, unable to obtain even the husks of swine, on which to satisfy the cravings of hunger, at length, returning to himself, saw that, for the evils that oppressed him, he could expect no 4 They will also Motives to remedy from anyone but from his father. have recourse to prayer with greater confidence, if they reflect confidence on the goodness of God, whose ears are always open to the Whilst he exhorts us to ask for bread, he cries of his children. to bestow it abundantly on us, if we ask it as we promises ought: by exhorting, he enjoins it as a duty: by enjoining it as a duty, he pledges himself to give it; and by pledging him self to give it, he inspires us with the confident expectation of

necessary to human existence, and this almost innumerable

;

or, at least, to

this

obtaining

it.

minds of the faithful are thus animated and encouraged, the pastor will next evolve the objects of this petition ; and, first, what is the nature of the bread for which it prays. In the sacred Scriptures the word "bread" has a variety of meanings, but particularly the two following : first, whatever is necessary for the sustenance of the body, and for our other cor poreal wants ; secondly, whatever the divine bounty has bestowed on us for the life and salvation of the soul. In this petition, then, according to the interpretation and authority of the holy Fathers, we ask those succours of which we stand in need in
the
this life; and those, therefore, who say that such prayers are unlawful, deserve no attention. Besides the unanimous concur rence of the fathers, many examples in the Old and New Tes taments refute the error. Jacob, pledging a vow to heaven, If God shall be with me, and shall keep me in prayed thus : the way by which I walk, and shall give me bread to eat, and rai ment to put on, and I shall return prosperously to my father s house, the Lord shall be my God ; and this stone, which I have set up for a title, shall be called the house of God ; and of all
"

When

Objects of lllis P raver-

iGen.

iii.

17.

2 1

Cor.

iii.

7.

ps

cxxv j.

j.

Luke xv

360

The Catechism of

the Council of Trent.

1 Solo things thou shalt give to me I will offer tithes to thee." fora competency in these words Give me neither prayed 2 beggary nor riches; give me only the necessaries of life." Nay, the Saviour himself commands us to pray for those things which, it will not be denied, are temporal blessings: "Pray that your flight be not in the winter, or on the Sabbath." 3 St. Is any one of you sad ? Let him James, also, says, pray. Is he cheerful in mind ? Let him sing;" 4 and the Apostle thus

mon

"

"

addresses himself to the Romans ; I beseech you, therefore, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in your prayers for me to God, that I may be delivered from the unbelievers that are in Judea." 5 Since, then, God permits us to ask these temporal favours, and as this form of prayer was delivered by our Lord Jesus Christ, that it constitutes one of the seven petitions can no longer be matter of doubt.
"

I-

Note.

Note.

We, also, ask our daily bread, that is to say, necessary suste nance, and, under the name of bread, whatever is necessary for food and raiment. In this sense Elizeus makes use of the word, when admonishing the king to give bread to the Assyrian sol 8 diers, who received a considerable quantity of flesh meat ; and of Christ our Lord it is written, that he entered into the house of a certain prince of the Pharisees on the Sabbath-day, to eat 7 bread that is to say, to eat and drink. To comprehend fully the meaning of the petition, it is also to be observed, that by the word bread, we are not to understand a profusion of exqui site meats, and of rich clothing, but what is in its quality simple, and in its object necessary, according to these words of the Apos 8 tle : Having food and raiment, let us therewith be content and of Solomon, as already quoted ; Give me only the necessa ries of life." 8 Of this frugality in diet and clothing, we are admo nished in the next word of the prayer when we say our," we pray for the means of satisfying the necessary wants of nature, not of upholding extravagance, or pampering voluptuousness. do not, however, by using the word "our," imply that of our selves, and independently of God, we can acquire these means All expect of thee," says David, that thou give them food in season what thou givest to them they shall gather up : when thou openest thy hand, they shall all be filled with good." 10
"

;"

"

;"

"

"

We

"

"

And

The eyes of all hope in thee, O Lord; and thou 11 givest them meat in due season." Why, then, do we call that for which we pray our bread The reason is, because it is necessary for our sustenance, and is given to us by God, the universal Father, whose providence feeds all living creatures
"

again,

"

?"

and, also, because we are to obtain it, lawfully, not by fraud, or Whatever we obtain by fraudulent means is injustice, or theft. not our property ; it is the property of another ; and it very
1

Gen.

xxviii.

20

2
6

5 s

Rom.
Prov.

xv. 30.
xjcx. 8.

Prov. xxx. 8. 4 Kings vi. 22.

Ps.
ciii.

3
"

Matt. xxiv. 20.

Luke

xiv. 1.

* James v. 13. si Tim. vi. 8.

10

27.

"

Ps. cxliv. 15.

On
jition, the
;

the

Lord

Prayer.
is

361

generally happens that the injustice

embittered

by

the acqui-

enjoyment, or, at least, by the loss of such ill-gotten whilst, on the contrary, the fruits of honest industry property Thou shall eat the laare enjoyed in peace and happiness blessed art thou, bouis of thy hands," says the prophet and it shall be well with thee." 1 To those, then, who strive, by honest industry, to procure the means of subsistence, God The Lord promises the fruit of his blessing in these words will send forth a blessing on thy storehouses, and on all the works of thy hands and will bless thee." 3 The object of the
"

"

"

in.

not solely to beg of God to grant us to make use of the fruits of our labour and industry, and of his bounty these we truly call ours ; but we also pray that he may grant us enlightened judgment, to use with prudence and pro
petition,

however,

is

acquired by honesty and industry. also conveys an admonition to frugality, of which we spoke in the preceding paragraph. do not pray for delicacy, or variety of meats : we pray for that alone which satisfies the necessary demands of nature ; and the Chris tian should blush, who, loathing with fastidious palate ordi nary meat and drink, looks for the rarest viands and the richest wines. The word daily" conveys a no less severe censure on those, to you against whom Isaiah holds out this awful menace that join house to house, and lay field to field, even to the end of 3 the place shall you alone dwell in the midst of the earth The cupidity of such men is insatiable A covetous man," says Solomon, shall not be satisfied with money." 4 They that will become rich," says St. Paul, "fall into temptation, and the snare of the devil." 5 We, also, call it our daily bread," because we use it to regain the waste of vital energy, which suffers a daily diminution from the natural heat of the human system. the necessity of unceasing Finally the word daily" implies prayer, in order that we may not swerve from the practice of loving and serving God, and that we may be thoroughly con vinced of this truth, that upon him we depend for life and sal
"

priety what

we have

DAILY"]

This word

This word

We

admomsh1
gaiity."

"

Condemn*
cu P
dity.

"

Wo

?"

"

"

"

"

Note,

"

Note,

vation.
"

GIVE

us"]

What ample
:

matter for instruction

is

afforded These two

wor(? s con ~
ant matter

by

these

two words

reverence the infinite things ; what reasons to detest the execrable pride of Satan,
said,
"

what motives they supply to worship and power of God, in whose hands are all

who

of instruc-

To me
;"

H give them most superficial

things are delivered, and to whom I will, I are reflections too obvious not to strike even the
all

^m

for by the sovereign pleasure of God are all ; things dispensed, and preserved, and increased. But it may be asked, what necessity have the rich to pray In what sen e for their daily bread, possessing, as they do, abundance of every ? fPPj
rich,
I

Ps. cxxvii. 2.

Dent, xxviii.
1

8.

3 Isa.

v. 8.
iv. 6.

EccJ. v.

9.

Tim.

vi. 9.

Luke

31

2Z

362

Tlie Catechism of the Council of Trent.

thing. They are under the necessity of praying thus, not that those tilings in which they abound may be given them, but that Let the rich, therefore, learn they lose not what they possess. hence the lesson taught by the Apostle, not to be high-minded, nor to trust in the uncertainty of riches, but in the living God ; who giveth us abundantly all things to enjoy." 1 As a reason for the necessity of this petition, St. Chrysostome says, that in it we not only pray for the means of subsistence, but, also, that our daily bread" may be supplied by the hand of God, which imparts to it a salubrious and salutary influence, rendering it nu 3 tritive, and preserving the body in subjection to the soul.
"

Note.

"

Why
us,"
"

"

give not
me."

give
1.

say give us," in the plural number, not give the singular ? Because it is a duty of Christian cha rity, that each individual be not only solicitous for himself, but, also, active in the cause of his neighbour ; and that, whilst he

But

why

"

"

me,"

in

attends to his
II.

own

interests,

he forget not the interests of others.

Add
with

to this, that the gifts a view that he to

which God bestows, he bestows, not whom they are given should possess them
;

but that he exclusively, or live luxuriously in their enjoyment may divide his superfluities with others. As St. Ambrose and

bread of the hungry that you withhold that you lock up: it is the redemp tion, the freedom, the money of the wretched, that you hide
St. Basil say,
"

It is the

it is

the clothes of the

3

naked

under the
Force
of.
"

earth."

THIS

DAY"]

These words remind us of

the

common

in

Although distrustful of being able, by his firmity of mortals. own exertions, to procure permanent subsistence, who does not feel confident of being able to procure necessary food for one

God will not permit ask him even for our daily bread. As, then, we all stand in need of daily bread, it follows as a necessary consequence that we should make daily use of
day
at least
?

Yet even

this confidence
to

us to cherish

he commands us

the Lord

We here
ask for
spi

ritual food,

and what.

have thus far treated of that bread which we use to nou who maketh his rish and support the body, and which God, sun to rise on the good and the bad, and raineth upon the just and the unjust," 4 bestows, in his admirable beneficence, indis It now remains to treat criminately on the good and the bad.
"

We

prayer.

of that spiritual bread, which is, also, the object of this petition of the Lord s Prayer, and which comprehends every thing neces sary for the safety and salvation of the soul. The soul, not less than the body, is nourished by a variety of food : the word of God, for instance, is the food of the soul ; for Wisdom says, Come, eat of my bread, and drink the wine which I have 5 When God deprives men of this his word, mingled for you." a privation frequently involved by our crimes, he is said to visit a I will send forth," says he, the human race with famine;
"
" "

Tim.

vi. 17.

3 S.

S. Basil, horn. 6.
v. 45.

Matt

2 Horn. 14. oper. imperf in Matt. variorum, Aug. et Ambr. serm. 81. 5 Prov. ix. 5.

On

the

Lord

Prayer.

363

famine into the land, not a famine of bread, or a thirst of water, 1 And as an incapability but of hearing the word of the Lord." of taking food, or, having taken it, of retaining it, is a sure sign of approaching dissolution; so, it is a strong proof of the utter word of God, or, hearing hopelessness of salvation, to reject the the blas 1% to be unable to endure it, and to utter against God phemous cry, Depart from us, we desire not the knowledge 3 Such is the infatuation, such the blindness of of
"

Anillustra
tlon -

thy

ways."

those who, disregarding the authority of the Catholic Church, of her legitimate pastors and prelates, and revolting against the with which they are invested, have joined the
spiritual

power

standard of heretics, who corrupt the word of God. I Christ our Lord is, also, the bread of the soul :
"
"

am,"

says

II.

It is the living bread that came down from heaven." he, incredible with what exquisite pleasure and joy this bread fills devout souls, even when agitated by the rude shocks and afflic tions of this life ; and of this we have a strong illustration in the

that they holy choir of the Apostles, of whom it is recorded, 4 The went out from the presence of the council rejoicing." and it is lives of the saints are replete with similar examples
"

of these interior delights, which replenish the souls of the just, To him that overcometh I will that God speaks when he says,
"

give the hidden

manna."

ill. But Christ our Lord, really and substantially present in the sacrament of the Eucharist, is pre-eminently this bread. Of this ineffable pledge of his love, which he bequeathed to us when He that eateth my flesh, about to return to his Father, he said, 9 Take and drinketh my blood, abideth in me, and I in him." and eat THIS is MY BODY."? But, for those matters, which Note ye will serve to instruct the faithful on this subject, the pastor will revert to what we have already said, especially, on this sacra The Holy Eucharist is called our bread," because it ment.
"

"

"

the spiritual food of the faithful only, that is, of those who, from sin in the sacra uniting charity to faith, cleanse their souls ment of and, mindful that they are children of God,
is

receive and adore this divine mystery with all the holiness and 8 It is called veneration to which they can excite themselves. : it is offered daily to God in the for obvious reasons daily" who desire to holy sacrifice of the altar, and is given to those receive it with piety and holiness ; and we should, also, receive as it or, at least, live in such a manner as to be worthy,
"

penance,

far as

who, on the contrary,

Let him it daily. infirmity will allow, to receive is of opinion, that the soul should not at distant intervals, hear the partake of this saving banquet but If it is daily bread, why partake of it words of St. Ambrose : 9 but once a year

daily,

human

"

?"

Amos
Apoc.

viii. 11.
ii.

2
6

a
s

17.

Job xxi. John vi.

14.

3
<

John

vi. 41. 1

"

Acts
xi.

v. 41-

57.

Matt. xxvi. 26.

Cor.

24.

Vid. Tertul. lib, tie oral. Cypr. item de orat. Aug. Lib. 5. Sa. c. 4. vide etiam de corisec. dist. 2.

et alios, locis citatis pag. 476.

364
The
h
)ra er to

The Catechism of the Council of Trent.

issue

to

he confined God.

Duty of the

In the exposition of this petition the faithful are to be empha when they have honestly used their best consideration and industry to procure the means of subsistence, to .confide the issue to God, and to submit their own wishes to the will of him, who shall not suffer the just to waver for ever." 1 God will either give what they ask, or he will not: if he does, if not, it is an unequivocal proof that their wishes are realized what they desire would tend to promote neither their interests nor their salvation whereas, it is denied to the pious, of whose salvation God is more careful than even they themselves. Finally, in the exposition of this petition, the pastor will ex hort the rich to recollect, that they are to look upon their wealth as the gift of God, bestowed on them in order that they may and with this truth the words of divide it with the necessitous the Apostle, in his Epistle to Timothy, will be found to accord, and will supply the pastor with abundant matter to elucidate this subject in a manner conducive to the eternal interests of his
tically exhorted,
"

people.

"

AND FORGIVE US OUR DEBTS, AS WE ALSO FORGIVE OUR

DEBTORS."

The passlon of
playfthe"

"

FORGIVE us OUR
of Go-d, his

DEBTS"]

Many

things display the infinite

wisdom and goodness. Cast our eyes, turn power our thoughts, where we may, we are struck with unequivocal
omnipotence and goodness but if there be g which, more than another, eloquently proclaims his boundless love for man, that most assuredly is the ineffable mystery of the passion of Jesus Christ, that perennial fountain which washes away the defilements of sin, and in which, under the guidance and goodness of God, we desire to be merged and Forgive us purified, when we address him in these words our debts." This petition comprises a summary, as it were, of those bene,fits which have been accumulated on the human race through The the merits of Jesus Christ, as was foretold by Isaias iniquity of the house of David shall be forgiven, and this is all This is the fruit, that the sin thereof should be taken away." 3 also the language of David, proclaiming those blessed who have
;

loveof God manifestations of his towards au one thi n

"

Object of
this peti-

"

Blessed are they whose the happiness to partake of that fruit : The pastor, therefore, will examine iniquities are forgiven."* and explain, with minute attention, a petition so important to
"

salvation.
its exposi-

In
1

it

we

enter on a
2 1

new form
vi. 17.

of prayer
3

in the preceding peti

Ps. xxxi.
1.

tion

the

Ps. liv. 23.

Tim.

Isa. xxvii. 9.

On
tions,

the

Lord

Prayer.

365
dispositions

we ask from God not only spiritual and eternal, but also but in this we deprecate the temporal and transient blessings evils of the body and of the soul, of this life, and of the life to come. As, however, to obtain the object of our prayers, we
;

must pray as we ought, it appears expedient to explain the dis-i positions, with which this prayer should be offered to God. The pastor, then, will admonish the faithful, that he who comes to offer this petition must, first, acknowledge, and, in the next

I.

He must also firmly place, feel compunction for his sins. believe that God is willing to pardon the sinner when thus dis posed, lest, possibly, the bitter remembrance and acknowledg ment of his sins may lead the sinner to despair of mercy, as

n.

was the case with Cain, 1 and Judas, 3 who looked on God as an avenger of crime, and not, also, as a God of clemency and of mercy. In presenting this petition to the throne of God, we should, therefore, be so disposed as that, whilst we acknowledge our sins in the bitterness of our souls, we also fly to him as to a Father, not a Judge, imploring him to deal with us not in his justice but in his mercy. We shall be easily induced to acknowledge our sins, if we Motive to but listen to God himself declaring by the mouth of David, {^^j
"

gone aside they are become unprofitable to- mentofour none that doth good, no not one." 3 Solomon s ns There is no just man upon earth, speaks to the same effect 4 that doth good and sinneth not and to this subject, are also Who can say, my heart applicable these words of Proverbs 5 is clean, and I am St. John also makes use pure from sin of the same sentiment as an argument against If we pride say that we have no sin, we deceive ourselves, and the truth is not in us;" 8 and the Prophet Jeremiah, "Thou hast said, I am without sin and am innocent; and therefore, let thy anger be turned away from me. Behold, I will contend with thee in judgment, because thou hast said, I have not sinned." 7 These

They

are

all

gether

there

is

"

;"

"

?"

"

sentiments Christ our Lord,

in this petition, in
"

who spoke by their lips, confirms which he command us to confess our sins
; :

and the Council of Milevis forbids to interpret it otherwise \Vhoever says, that these words of the Lord s Prayer, for give us our debts, are to be said by holy men in humility, and not in truth, let him be anathema." 8 How wicked to pray, and at the same time to lie, not to men but to God and yet this is the crime of him, who, with his lips, says that he asks to be for 9 given, but, in his heart, that he has no debts to be forgiven. In the acknowledgment of our sins, it is not that we enough call them to mind lightly; we must recount them with bitter the soul regret the heart must be pierced with compunction
; ; ;

We
bi"

must

recountour

must melt with sorrow. On this subject of compunction, therefore, the pastor will bestow his best attention, in order that his
i

gret.

Gen.

iv. 13.

2 6

Matt, xxvii.

4, 5.

Ps.

xiii. 3.
ii.

<Eccl.

vii.

21.

5
y

Prov. xx. 9. Vid. Trid. sess.

6.

John i. 8. de justificatione

Jer.
c. 11.

Cone. Milev. c.7 item Aug. in Ench. c. 17.

25.

31

366
hearers

The, Catechism of the Counc.fl of Trent.

may

iniquities, but

not only recall to their recollection their sins and may, also, recall them with tears of penitential

Zeal of the
pastor in re spect ; tur
this

pitude of
sin.

sorrow ; that, penetrated with heartfelt contrition, they may betake themselves to God their Father, humbly imploring him to pluck from the soul the poisoned stings of sin. The zeal of the pastor should not, however, content itself with sketching the turpitude of sin ; it should also depict the unworthiness and baseness of man, who, rottenness and corrup tion that he is, dares to outrage the majesty of God, which no created intelligence can comprehend, and his transcendant dig This picture of describe. nity, which no created tongue can the baseness of man borrows a deeper shade from the conside ration, that God has created us ; that he has redeemed us ; and that his goodness has heaped upon us countless blessings, the And why thus value of which is not to be appreciated. That, estranged from our Father, the grossly outrage God? supreme good, and lured by the base rewards of sin, we may
devote ourselves to the devil, to become his wretched slaves. Language is inadequate to describe the cruel tyranny which he exercises over those, who, having shaken off the sweet yoke of Christ, and having broken the bond of love which binds the soul to God our Father, have gone over to their relentless enemy, The prince the devil. Therefore, is he called in Scripture, 3 and the prince of darkness," and ruler of this world," 1 3 and to those who are thus over all the children of pride king the victims of his tyranny, apply with great truth these words of Isaias O Lord our God, other lords besides thee have had
" "
"

;"

"

4 dominion over Calamities Are we so insensible as to be unmoved by the base violation and mise If so, let our of the sacred covenant which bound us to God ? ries which and miseries into sai entails. insensibility yield, at least, to the calamities which sin plunges its votaries. It violates the sanctity of the soul, which is wedded to Jesus Christ; it profanes the temple and it thus involves the sinner in the awful of the living God If any denunciation conveyed by the Apostle in these words
us."
;
"

violate the temple of rable are the evils of

magnitude

is

thus

5 Innume God, him shall God destroy." which sin is the poisoned source their There is no health in expressed by David:
;
"

there is no peace for my bones, flesh, because of thy wrath because of my sins." 6 He marks the virulence of the disease, by declaring that it left no part of his frame uninfected the poison of sin entered even into his very bones ; in other words, it infected his understanding, and his will, the two great facul ties of the soul. Describing this wide-spreading and destructive

my

contagion,
"

the
the

sacred
"

lame,"

deaf,"

the

Scriptures designate sinners the paralyzed." dumb,"

"

"

by

the

The wick
ed are at war with God.

But, besides the anguish which he

felt

wickedness of his
1

sins,

David was
2

afflicted

on account of the yet more by the

3

John

Ms

xiv. 30. svvi. ]3.

Eph.

vi. 12. hi. 17.

Jobxli.25.

51 Cor.

6 Ps. xxxvii. 4.

On

the

Lord

Prayer.

367

The consciousness of having provoked the wrath of God. wicked are at war with God, whom their crimes so grievously
offend.
tion

Wrath and indignation," says the Apostle, and anguish upon every soul of man that worketh
"

"

tribula
1
evil."

The sinful act, it is true, is transient, but the guilt of sin re mains and that guilt the wrath of God pursues as the shadow Pierced by these stings of the divine wrath, follows the body. David was excited to sue for the pardon of his sins ; and that
;

the faithful, imitating the royal penitent, may learn to grieve, that is, to become truly contrite, and to cherish the hope of their eyes and press upon pardon, the pastor will place before their attention, the example of his penitential sorrow, and the

lessons of instruction which it conveys. The importance of such instruction in teaching us to grieve Utilityof for our sins, God himself declares by the mouth of his prophet
:

exhorting Israel to repentance, he admonishes to a sense of the evils which flow from sin :
"

her to awake
thou, and

^^

Know

an evil and a bitter thing for thee, to have left the Lord thy God, and that my fear is not with thee, saith the Lord
see that
the
it is

ments,
said
"

God of Hosts." 3 They who are who know not these feelings
"

strangers to these senti of heartfelt sorrow, are

to have by the Prophets Isaias, Ezekiel, and Zachary, 6 like hearts of adamant hard hearts,"* "stony hearts," 5 stone they are insensible to all feeling of sorrow, and devoid of of every principle of life, that is, of the salutary consciousness
;"

their

own

infatuation and abandonment.

by the enormity of his crimes, the sinner animate him to despair of obtaining pardon, the pastor will by the following considerations he will remind him that hope Christ our Lord gave power to his Church to remit sins, as is declared in one of the articles of the Creed ; and that this petition makes known to us the extent of the divine goodness and towards us, for if God were not disposed to pardon the
But
lest, terrified
;

The

sinner

^uragedto
hope
pa rd(
lor
>n.

bounty

penitent sinner, he would not have Forgive us our debts." pardon

"

commanded him

to

ask for

firmly convinced, that

will, also,

commanding

should, therefore, be us, as he does, to solicit, he

;

We

the petition extend to us his paternal compassion that he is fully implies that God is so disposed towards us, True, he is that God willing to pardon the truly penitent.

against

whom we sin by disobedience; the designs of whose wisdom we frustrate, as far as depends on us whom we offend, whom we outrage in word and deed but he is, also, a most be neficent Father, who has it in his power to pardon all our trans
; ;

gressions

and

who

not only declares his willingness to exer

cise this power, but also urges us to sue to him for pardon, and Note It cannot, therefore, be matter of teaches us how to ask it.
that, with his gracious assistance, we have it in our power This attestation of the willingto conciliate the divine favour.

doubt

iRom.ii.8,9.
4 Is. xlvi. 12.

2 Ps.l. s

3Jer.ii. 19.
6

Ezek. ixxvi. 26.

Zach.

vii.

12

368

The Catechism of the Council of Trent.

ness of God to pardon sin, increases faith, nurtures hope, and inflames charity ; and it will, therefore, be found useful to
authorities to this enlarge upon this subject by citing Scriptural effect, and by referring to examples of individuals whose re of the most grievous pentance God rewarded with the pardon crimes. As, however, in our exposition of the prefatory words of the prayer, and of that part of the creed which speaks of the as diffuse on the subject as forgiveness of sins, we have been its matter required, the pastor will revert to those places for deem necessary for further illustration ; the whatever he
rest he will

will also

draw from the fountains of inspired wisdom. He fol pursue the same plan of instruction which was

may

lowed

in the other petitions,

making known
;"

to the faithful the

without this knowledge they ask for something different from the real objects which this may petition contemplates. What we In the first place, then, we are to know that in it we pray not do not pray for exemption from the debt due to God on so many accounts,

meaning of

the

word

"

debts

for in this

petition.
I.

II.

payment of which is essential to salvation that of loving him with our whole heart, our whole soul, and with all our Neither do we ask to be exempted from the duties of strength.
the
;

What we
pray
for.

obedience, worship, veneration, or any similar obligation in debt." cluded in the word pray to be delivered from our this is the interpretation of St. Luke, who, instead of sins 1 for by their commis sins debt," makes use of the word sion we become guilty before God, and incur a debt of punish
"

We

"

"

j"

Unable

to

satisfy for

we must liquidate by satisfaction or by suffering. Such was the debt of which Christ spoke by the mouth of his Then did I pay that which I took not away 2 prophet from which we may infer that we are only debtors, but also Of unequal to the payment of the debts which we contract.
ment, which
"

;"

ourselves,

himself the sinner

must, therefore,

is

totally incapable of

making

satisfaction

we

we must
have
re-

rourse to the merits of Christ.

and as justice, of which God is most tenacious, is an equal and corresponding attribute to mercy, we must have recourse to prayer, and to the advocacy of the passion of Christ, without which, no one ever obtained from which, as from its source, flow all the the pardon of sin
fly to the divine

mercy

through
that
Note.
it

force and efficacy of satisfaction. Such is the value of the price and communicated to us paid by Christ our Lord on the cross, the sacraments received either actually or in desire,

procure petition as we have efficacy from the Sacrament of Penance received, already said, either actually or in desire. The word our," is here used in a sense entirely different Meaning of our" in that bread is our daily bread from that in which we said,
"
"

obtains and accomplishes for us the pardon of our sins, ask is the object of our prayer in this petition. pardon not only for our venial offences, for which pardon may be easily obtained, but also for grievous mortal sins, of which that cannot the forgiveness, unless it derive

which

We

"

;"

this dif-

Luke

xi. 4.

2 Ps, Ixviii. 5.

On
ours,"

the

Lord

Prayer.
;

369

because given us by the munificence of God the sins ferent from that are ours," because with us rests their guilt. ?f. u r ii are our own iree acts, otherwise they could riot be imputed the preThey to us as sins sustaining, therefore, the weight, and confessing ceding the guilt of our sins, we implore the divine clemency, which is petl In this confession we seek not necessary for their expiation. to palliate our guilt, nor to transfer the blame to others, as our first parents Adam and Eve did ;* no, we unbosom ourselves

which we commit
;

"

i-

-i

111-

"

unreservedly, and as we really are, pouring out, if we are wise, the prayer of the prophet : Incline not my heart to evil words,
"

to

make excuses

in

sins."

We

do not say,
all

"forgive me,"

but

"forgive

us;"

because, Whyeach
perso
"

in virtue of the fraternal relation

and mutual charity subsisting

to

between

men, we

are each

bound

be solicitous for the

give

us,"

salvation of all ; and, when we pray for ourselves, it our duty to pray also for others. This manner of praying, delivered by our Lord, and subsequently received and always retained by the Church of God, was most strictly observed and In the Old and New Testaments enforced by the Apostles. we find this ardent zeal and intense earnestness in praying for the salvation of others, strikingly exemplified in the conduct of Moses and of Paul the former besought God in these words Either forgive them this trespass or, if thou dost not, strike me out of the book that thou hast, written;" 3 the latter: I wished myself to be an anathema from Christ, for sake of my

common
is

ot forgive

^^

"

"

brethren."
"As

may

ALSO FORGIVE OUR DEBTORS"] The word The word as," be understood in two senses: it has the force of a com- M "ny be under*c n j ^ j panson when we beg of God to pardon us our sins, as we sto od in pardon the wrongs and contumelies which we receive at the two hands of those who injure us. It also marks a condition, and in this sense we find it interpreted by Christ our Lord: "If you will forgive men their offences, your Heavenly Father will but if you will not forgive forgive you also your offences men, neither will your Father forgive you your offences." 5 Either sense, however, equally implies the necessity of forgive ness on our part, intimating, as it does, that, to obtain from God the pardon of our offences, we must also extend pardon to those from whom we may have received injury. Such is the rigour with which God exacts from us the pardon of inju ries, and the tribute of mutual affection and love, that he rejects and despises the gifts and sacrifices of those who are not recon ciled one to another. To conduct ourselves towards others, as we would have them to demean themselves towards us, is an obligation founded also upon the law of nature ; unparalleled, then, must be the effrontery of him, who, whilst feelings of hostility to a brother rankles in his breast, solicits from God the
"
"

WE

pardon of offences.
i

Gen.

iii.

12, 13.

2 5

p8

Rom.

ix. 3.

cx i. 4. Matt. vi. 14.

.

Exodus

xxxii. 32.

370
To be
given
j"e!

The Catechism of (he Council of Trent.

for-

we
f

The I repent, converted unto thee, saying, forgive him." "If thine enemy Apostle, too, and before him Solomon, said, 3 be hungry, give him to eat ; if he thirst, give him to drink When thou standest to pray, for and we read in St. Mark man that also your Father give, if thou hast ought against any
1
;"
"

against

Those, therefore, who have sustained injuries from others, should be prepared and prompt to pardon, urged to it as they f P ra y er an(1 also b y the command of God tnis f rm are b and if he sin If thy brother sin against thee, reprove him thee seven times in a day, and seven times a day be
:
>

>

"

who
Arguments
to enforce

thing

forgive you your sins." But as, owing to the corruption of our nature, there is noto which man yields a more reluctant assent than to the
is

in

heaven

may

I.

H.

the pastor will exert all the powers and all injuries, the resources of his mind to bend the obstinacy of the faithful to this exercise of mildness and mercy, so necessary to a ChrisHe will dwell on those passages of the divine oracles, tian. in which we hear God himself commanding us to pardon our enemies ; and will proclaim, and it is strictly true, that a dispo sition to forgive injuries, and to love their enemies from the the children of heart, is the strongest evidence of their being

pardon of

God.

III.

the loving forbearance of God, our Father, who, by the death of his Son, ransomed from everlasting perdition, and reconciled to himself the human race, who before were his avowed eneTo close this instruction the pastor will urge the com mies. mand of Christ our Lord, to which the Christian cannot refuse

By

loving our enemies

we image

forth,

in

some

sort,

Cnutionto

This, however, is a subject which demands consummate of the pastor, lest, disheartened by the prudence on the part and yet knowing the necessity, of observing this preo^f u rieT difficulty, J Lw tobe cept, any of his hearers should yield to despondency. There underare somei w ho, aware of the obligation of burying in voluntary oblivion the injuries which they may have sustained, and o/ have been inflicted, desire to complj loving those by whom they with these duties, and do comply with them as far as they are obliterate from their able, and yet find that they cannot entirely minds the recollection of the injuries which they have suffered.
the pastor; C

obedience without degrading himself to the lowest degree, and his guilty head Pray for them that bringing confusion on that you may be the children persecute and calumniate you, 4 of your Father who is in heaven."
"

There still lurks in the mind some lingering grudge, which harrows up conscience, and fills the mind with alarming appre
hensions, lest, not having simply and sincerely forgiven, they The of God. may be guilty of disobedience to the command will here explain the opposite desires of the pastor, therefore, flesh and of the spirit ; the one prone to revenge, the other pre from which contrariety arise continued strug to ;

pared
i

pardon
xvii. 3.
xi.

i,u

ke

2
<

Rom.

xii.

20.

Prov. xxv. 21, 22

Mark

25.

Matt. v. 41.

On

the

Lord

Prayer,

371

He will show that, if the appetites of cor gles and conflicts. rupt nature are ever reclaiming against, and opposed to the dic tates of reason, we are not, however, to yield to any misgivings regarding our salvation, provided the spirit perseveres in the duty and determination of forgiving injuries, and of loving every
being stamped with the image of God. Some, perhaps, there are, who, because they have not yet succeeded in bringing themselves to forgive injuries, and to love their enemies, are deterred by the condition contained in this petition, as already explained, from repeating the Lord s Prayer. To remove from their minds so pernicious an error, the .,, r 11 pastor will adduce the two following considerations: first, that
, , ,

Those who have not

gfventheir enemies

aretom lke
use of this

prayer;

whoever belongs
in the

name

and why? to the number of the faithful offers this prayer L of the entire Church, which must necessarily conII.

tain within

prayer to God, we also pray for whatever is necessary to enable us to comply with the petition. pray for the pardon of our sins, and the gift of sincere we repentance pray for a deep sense of sorrow we pray for a hatred of sin and we pray for the grace of confessing our offences truly and
offer this

when we

its pale some pious persons, who have forgiven their debtors the debts mentioned in the petition ; and secondly, that

We

As, then, it is necessary that piously to the minister of God. we pardon those who have done us injury or injustice, when we ask pardon of God, we also ask strength to be reconciled to
those, against
fore,

whom we

harbour feelings of hatred.

to correct the

It,

there

becomes the duty of the pastor

gross and

dangerous error of those, who fear that to utter this prayer would be to exasperate the anger of God an apprehension as It is his to exhort them to the groundless as it is mischievous. frequent use of this prayer, in which they beseech God our Father, to grant them grace to pardon those who have injured them, and to love those who have hated them. But that our prayer be heard, we should first seriously reflect Means of that we are suppliants at the throne of God, soliciting from him rendering that pardon which he never refuses to the that we emcatious penitent should therefore, possess that charity, and that piety which ber come penitents and that it becomes us in a special manner to keep before our eyes our crimes and enormities, and to expi ate them with our tears. To this consideration we should add II.
; ; ;

the greatest circumspection in guarding for the future against the occasion of sin, and against whatever may possibly expose us to the danger of Of these pre offending God our Father.

a Let each one also propose to himself the glowing fervour which animated the prayers of those, who besought God to pardon their sins, and who obtained the object of their earnest

cautions David was not unmindful is sin," says he, n and I will water my couch with always before me again :
"

My

"

"

my

tears.

"

m,

entreaties

standing afar

such as the publican, who, through shame and grief, off, with eyes fixed on the ground, smote his breast,
1

Ps.

1.

5.

2 Ps. vi. 7.

372
crying,

T7ie Catechism of the Council of Trent.

IV

God, be merciful to me a sinner 1 and also the who, having washed the feet of our Lord, and wiped them with her hair, kissed them a and lastly, Peter the prince of the Apostles, who, "going forth wept bitterly."" They should next consider that the weaker men are, and the more liable to moral contagion, the greater the necessity they are under of having recourse to numerous and frequent remedies the
"O
"

j"

woman,

sinner,"

remedies of a soul labouring under spiritual disease are penance and the Holy Eucharist and to these, therefore, they should have frequent recourse. The Sacred Scriptures inform us that alms-deeds are also an efficacious remedy for healing the wounds of the soul. Those, therefore, who desire to offer up this prayer with pious dispositions should kindly assist the poor according to the means with which Providence has blessed them. That alms exert a powerful influence in effacing the stains of sin we learn from these words of Tobias Alms deliver from death, and the same is that which purgeth away sins, and maketh to find mercy and life everlasting." 4 To the same truth Daniel bears testimony, when, admonishing Nebuchodonoser, he says: Redeem thou thy sins with alms, and thy iniquities with works
;
,
"

"

Note.

of mercy to the poor." 5 But the highest species of benevolence, and the most com mendable exercise of mercy, is to forget injuries, and to cherish good-will towards those who injure us, or ours, in person, pro

Whoever, therefore, desires to experience perty, or character. in a special manner the mercy of God, let him present to God
his enmities, pardon every offence, and pray for his enemies from his heart, embracing every opportunity of deserving well of them. This, however, is a subject which we have already explained, when treating of murder, and to that exposition we, He will, however, conclude what therefore, refer the pastor. he has to say on this petition with the reflection, that nothing is
all

or can be imagined more unjust than that he, who is so rigorous towards his fellow-man as to extend indulgence to no one, should demand of God to be gracious and merciful towards himself.

"

AND LEAD US NOT INTO

TEMPTATION."

Dangers of
relapse.

WHEN
their sins,

the children of

God, having obtained the pardon of

inflamed with the desire of devoting themselves to the divine service, sigh for the coming of the

and being
;

now

kingdom of heaven
all

and when, engaged

in the

performance of

the duties of piety towards God, they depend entirely on his paternal will and providential care ; then it ?s, no doubt, that the
1

Luke
Tob.

xviii. 13.
xii. 9.

3
*

Luke
Dan.

vii. 38.

Matt. xxvi. 75.

iv. 24.

On

the

Lord

Prayer.

373

enemy of mankind employs all his artifices, and exerts all his powers against them, assailing them with such violence as to in their good resolu justify the apprehension, that, wavering
they may relapse into sin, and their condition be thus rendered much worse than before their conversion to God. To them may be justly applied these words of the Apostle It had been better for them not to have known the way of jus
tions,
:
"

knowing it, to mandment which was delivered

tice, than, after

turn back from that holy

to
them."
1

com

Therefore does our

Lord command us

to offer this petition, in order that we may ourselves daily to God, and implore his paternal care and assistance, well assured that when destitute of his protec tion, we must be caught in the ambushes of our crafty enemy. Nor is it in this petition alone that he commands us to beg of God not to suffer us to be led into temptation addressing his

commend

2 clean," Apostles on the eve of his death, and declaring them Watch ye and pray that ye enter not into tempta he says 3 This admonition, reiterated by our Lord on so solemn tion." and affecting an occasion, makes it particularly incumbent on the a frequent use pastor to spare no pains in exciting the faithful to of this prayer, that beset, as they all are, on every side and on each day of their lives, by the dangers in which their enemy
" "

the devil seeks to involve them, they may unceasingly cry out: thus supplicating the protec "Lead us not into temptation tion of God, whose arm is alone able to crush the efforts of the
;"

infernal

enemy.
;

necessity of the Divine assistance the faithful will under- Necessity of this P61*stand, if they but reflect on their own weakness and ignorance lon The if they call to mind these words of Christ our Lord j. 4 and if they "con indeed is prompt, but the flesh weak spirit
"

The

;"

heavy calamities and misfortunes that must befall men through the instigation of the devil, if not upheld and assisted by the strong arm of the Omnipotent. Of this our frailty what more striking example than that which the holy choir of the Apostles affords ? Evincing, as they had already done, such resolute courage, they however trembled at the first alarm; and abandoning the Saviour, fled from the scene of danger. A more instructive lesson still is presented to us in the conduct
sider the

Illustra-

tions -

Loud in professing more than of the prince of the Apostles. ordinary fortitude, and singular love towards Christ our Lord, and confiding in his own strength, Peter said Though I 5 should die with thee, I will not deny thee yet in a few moments after, affrighted by the voice of a poor servant maid, he Doubtless, protested with an oath that he knew not the Lord. his strength was unequal to his ardour, when he professed such devotedness to his Lord but if the confidence, which they reposed in the weakness of human nature, has betrayed men of eminent piety into the most grievous sins, what just cause
"

;"

Note.

Note.

2 Pet. ii. 21. Matt. xxvi. 41.

2
5

John

xiii.

10.

Matt. xxvi. 41.

Matt. xxvi. 35.

32

374

The Catechism of the Council of

far inferior to

Trent.

of serious apprehensions to the mass of mankind,

who

are so

them

in holiness.

H-

The

ful the conflicts in

pastor, therefore, will place before the eyes of the faith which we have continually to engage, the

III-

Note.

IV

dangers which we have to brave, assailed, as we are on all and this as long sides, by the world, the flesh, and the devil as the soul shall dwell in the perishable tabernacle of the body Who has not had melancholy experience of the evil effects of Who is not corrupt passion, of anger and concupiscence ? harassed by their assaults? Who does not feel the poignancy Who does not burn with these torches that of their stings ? smoulder within him ? In truth, so numerous are these assaults, so varied these attacks, that it is extremely difficult to escape unhurt. Besides the enemies that dwell and live within us, there are also other most inveterate foes, of whom it is written: Our wrestling is not against flesh and blood but against prin cipalities and powers, against the rulers of the world of this 1 darkness, against the spirits of wickedness in the high places." The efforts of our domestic enemies are seconded by the attacks of the devils from without, who assail us openly, and also in sinuate themselves by secret stratagem into our souls in so much, that it is not without extreme difficulty that we can elude their malignity. These the Apostle calls princes" on account of the excellence of their nature (their nature is superior to that of man, and of every visible creature) he calls them prin cipalities and powers," because they excel not only by their nature but also by their power: he calls them "rulers of the world of this darkness," because they rule not the world of but light and of glory, that is to say, the good and the pious the world of darkness and of gloom, that is, those who, blinded by the debasement and darkness of a wicked and flagitious life, are contented to be the slaves of the devil, the prince of dark ness. He also calls the evil demons the spirits of wicked ness." There is a wickedness of the flesh and of the spirit the former inflames to sensual lusts and criminal pleasures the latter to wickedness of purpose and depravity of desire and these belong to the superior part of the soul, and are more criminal than the former, in the same proportion that reason is This wickedness of Satan the superior to sensual impulse. in the high places," because his chief Apostle denominates aim is to deprive us of the inheritance of heaven. We may hence learn that the power of the infernal enemy is formidable, his courage undaunted, and his hatred cruel and He wages against us a perpetual war with such implacable. immitigable fury, that with him there is no peace, no cessation of hostilities. Of his audacity we may form an idea from the I will ascend into words of Satan recorded by the Prophet 3 heaven he attacked our first parents in Paradise he assailed the Prophets he beset the Apostles, and as our Lord declares,
;
"

"

"

"

"

"

;"

Eph.

vi. 12.

2 Isa. xiv. 13.

On
"

the

Lord

s
1

Prayer.

375

he would sift them as wheat in fine, his audacity was not deterred from aggression on the person of our Lord him self! His insatiable desire, his unwearied perseverance, are thus expressed by St. Peter; "your adversary the devil, as a 3 roaring lion, goeth about, seeking whom he may devour." Nor are we tempted by one demon only ; sometimes a host of
j"

V.

combine in the assault. This was avowed by who, when asked his name by Christ our Lord, 3 replied; "My name is legion," that is a host of demons, which tormented their unhappy victim and of another it is he took with him seven other spirits more wicked written, that than himself, and entering in they dwelt there." 4 There are many who, because they feel not the impetuous
infernal spirits the evil spirit,
;
"

Its

assaults of the devil, may imagine that this picture of his power sity VMC is more fanciful than true. wonder that such persons are

neceeto the

No

not attacked by the devil, whereas they surrender to him at discretion. They possess neither piety, nor charity, nor any other Christian virtue they are entirely subject to the dominion of the devil ; and becoming, as they do, the willing abodes of the infernal tyrant, there needs no temptation to ensure their ruin. But those who have dedicated themselves to God, lead- To the ing a heavenly life upon earth, are the chief objects of the good assaults of Satan ; against them he harbours the most malignant hatred; for them he is continually laying snares. The Sacred Scriptures abound in examples of holy men, who, although firm and resolute, fell victims to his open vio lence or his covert artifice. Adam, David, Solomon, and others,
;

were tedious to enumerate, have experienced the furious and crafty cunning of the spirits of darkness, which human wisdom and human strength are unable to elude or combat. Who then can deem himself sufficiently secure, when abandoned to his own weakness ? Hence the necessity of not offering up pure and pious prayer to God, imploring him to suffer us to be tempted above our strength, but to make issue 5 with temptation, that we may be able to bear But should any of the faithful, through weakness or ignorance,
it

whom

assaults

Note,

"

it."

in

tempia-

dread the power of the devil, they are to be exhorted to take tion refuge in the harbour of prayer, whenever they are overtaken by the storm of temptation. The power and pertinacity of Note Satan, however great, are not, in his unquenchable hatred of mankind, such as to enable him to tempt and torment as much,

and as long, as he pleases all his power is subject to the con and permission of God. Of this we have a conspicuous example in Job the devil could have touched nothing belong Behold, all that he hath is ing to him, if God had not said, in thy hand whilst, on the other hand, he and his children, and all that he possessed, should have been entirely and at once destroyed by the devil, if God had not said, Only put not
;

trol

"

;"

"

Luke
Matt.

xxii. 31.
xii.

21 pet v
.

8.

Mark

v.

45.

Cor.

x. 13.

The Catechism of the Council of Trent.

his person." 1 Nay, so restricted is the the devil, that he could not even enter into the swine mentioned in the Gospel, without the permission of God. 3 To understand the force of this petition, it is necessary to show the meaning of the word as here em temptation,"

forth thy

hand upon

power of

"

Tempta
tion,"

"

meaning of.
I.

ployed, and
is to

sound,

also, what it is to be led into temptation. to probe, him who is tempted, that, eliciting

To

tempt from

him what we

ing of the word,

unknown
II.

to

we may extract the truth. In this mean God does not tempt for what is it that is God ? All things are naked and open to his
desire,
;
"

Another species of temptation consists in pushing our scrutiny far, having some further object in view, either for a good or a bad purpose ; for a good purpose, as when worth is tried, in order that it may be rewarded and honoured, and its
eyes."

example proposed as a model

for imitation,

and as a motive to

This is the only sort of temptation which give glory to God. consists with the divine attributes, and of it we have an illus tration in these words of Deuteronomy The Lord your God 4 tries you, that it may appear whether you love him or not." In this sense, God is also said to tempt those who are his, when he visits them with want and infirmity and other calami ties, with a view to try their patience, and in them to present to others an example of Christian virtue. Thus was Abraham 5 tempted to offer his son in sacrifice, and became a singular
"

example of obedience and patience, worthy of being preserved

in the records of all future ages
it is
"

thus also Tobias, of

whom

M&n, how
tempted.

Because thou wast acceptable to God, it was written, 6 necessary that temptation should prove thee." Man is tempted for a bad purpose, when impelled to sin or
the peculiar province of the devil ; he deceive and precipitate them into ruin ; and In these the tempter." 7 is, therefore, called, in Scripture, at one time stimulating us from within, he makes temptations, use of the agency of the passions at another time, assailing us from without, he makes use of depraved men as his emis saries and employs, with a fatal efficiency, the services par 8 ticularly of heretics, who, sitting in the chair of pestilence," which, instead of being the chair of truth, is converted into that of error, scatter, with profuse hand, the deadly seeds of
destruction.

This

is

tempts mankind,

to

"

"

false doctrine, unsettling and precipitating into the gulf of per dition their deluded adherents, who draw no line of distinction

between vice and

virtue,

and

who

are

of themselves but too

much
To
into

inclined to evil.
are said to be led into temptation,

be led

We

when we

yield to

its
:

temp

tation,

meaning of.

wicked suggestions. This takes place in a two-fold manner first, when, abandoning our position, we rush into the evil to which we are alluredby the agency of others. God tempts no he hateth all man thus he is the occasion of sin to none
"

Job i. 12. Heb. iv. 13. Tob. xii. 13.

2
4

Matt. viii. 31. Deut. xiii. 3. Matt, iv 3.

Mark

liv. 12.

Luke
Gen.
Pa.
i.

viii.

32.

xxii. 1.
1.

On
who work
"

the

Lord s Prayer.

377
read in St. James,
II.

iniquity;"

and, accordingly,
is

we

tempted, say that he is tempted by God ; for God is not a tempter of evils." 3 The man, who, although he does not tempt us, nor co-operate in tempting us, has it in his power to prevent us from being tempted, or from yielding to temptation, and does not, is also said to lead us into God suffers the good and the pious to be thus temptation. tempted but he does not leave them unsupported by his grace. Sometimes, however, we fall, being left to ourselves by the just and rigorous judgments of God, in punishment of our crimes. God is also said to lead us into temptation, when we abuse, to our own destruction, the blessings which he bestows on us as the means of promoting our eternal salvation, and, like the prodigal child, dissipate in voluptuousness our Father s sub 3 In such stance, obedient to the impulse of our bad passions. circumstances we may truly say what the Apostle says of the The commandment that was ordained to life, the same Law was found unto death to me." 4 Of this Jerusalem, as Ezekiel
;
"

Let no man, when he

HI.

Illustra-

testifies,

affords

an

apposite

exemplification.

Enriched and
"

tlon

adorned by the Almighty with blessings of every sort, inso that God said, by the mouth of his Prophet, Thou wast perfect through my beauty, which I had put upon thee 3 loaded with an accumulation of divine gifts, Jerusalem, far from evincing gratitude to God, from whom she had received, and was still receiving, so many favours far from making use of those heavenly gifts for the end for which they were bestowed, the attainment o? her own happiness, and laying aside all hope and every idea of deriving from them celestial fruit, ungrateful Jerusalem, sunk in luxury and abandonment, looked only to the enjoyment of her present superabundance. This is a sub ject on which Ezekiel dwells at considerable length, in the chapter to which we have already referred, and to which the pastor may recur. The inference, however, is obvious it is, that those whom God permits to convert the abundant means, with which his Providence has blessed them, into instruments of vice , are equally guilty of ingratitude with the unhappy Jerusalem. The Sacred Scriptures sometimes express the permission of God in language, which, if understood literally, would imply a positive act on the part of God ; and this scriptural usage also demands attention. In Exodus it is said, I will harden 8 Blind the heart of the heart of Pharaoh and in Isaias, 7 this people and the Apostle, writing to the Romans, says, God delivered them up to shameful affections, and to a repro 8 bate sense but these, and similar passages, we are not to understand as implying any positive act on the part of God ;

much

;"

Note,

Scriptural phrase-

"

"

;"

;"

"

:"

9 they express his permission only.

2 James i. 13. 3 Luke xv. 12. Ps. v. 5. 6 Ex. iv. et vii. & Ezek. xvi. 14. Isa. vi. 10. 9 Vid. Iraen. lib. 4. contra hseret. cap. 48. Tertull. lib. 2. 4 8

Rom. vii. 10. Rom. i. 26.

contra Marc. 14. Aug.

lib.

de praedest et

gratia, c.

1.

cap,

2123. D. Thorn 32*

1. p.

et de praed. sanct. cap. 9. et lib. de grat. et lib. arbit. qusest. 87. art. 2 et 22. qurest. 15.

378
Meaning
of this
tion
:

The Catechism of the Council of Trent.

peti

ad vantage of
temptation.

These observations premised, it will not be difficult to com for which we pray in this petition. We do not ask to be totally exempt from temptation human life is
prehend the object
:

one continued temptation and this state of probation is useful and advantageous to man. Temptation teaches us to know ourselves, that is, our own weakness, and to humble ourselves under the powerful hand of God and by fighting manfully, we expect to receive a never-fading crown of glory for he that striveth for the mastery is not crowned, except he strive 1 Blessed is the man," says St. James, that lawfully." endureth temptation for when he hath been proved, he shall
; ;
"

"

"

receive the
that love

crown of
3

life,

him."

If

we

are

which God hath promised to them sometimes hard pressed by the

"

that temptation of the enemy, it will also cheer us to reflect, we have a High-priest to help us, who can have compassion on our infirmities, tempted himself in all things." 3

What we
pray for in
this peti tion.
I.

II.

What, then, do we pray for in this petition? pray that the divine assistance may not forsake us that we yield not to temptation, deceived by the artifice of the wicked one ; that we give not up the victory, worsted in the contest and that the grace of God may be at hand to succour us when our
; ;

We

strength fails, to refresh and invigorate us on the evil day. should, therefore, implore the divine assistance, in general, under all temptations, and, in particular, when assailed by any This we find to have been the conduct particular temptation. of David, under almost every species of temptation against Take not thou the word of lying, he prays in these words 4 truth utterly out of my mouth against covetousness, "Incline my heart unto thy testimonies, and not to covetousness 5 and against the vanities of this life, and the allurements of concu

We

"

:"

:"

piscence, he prays thus;

III.

"

not behold

vanity."

We

Turn away my eyes, that they may pray, therefore, that we yield not to
in

evil desires,

and be not wearied

enduring temptation
;

that

we
IV
Objects

deviate not from the

way

of the Lord

in prosperity,

of our
thoughts

we preserve equanimity God may never deprive us of his protection. Finally, we pray that God may crush beneath our feet the head of the serpent. The pastor will next exhort the faithful to those things which,
in offering this petition, should their thoughts and reflections.
efficacious,

that in adversity, as and fortitude ; and that

and

reflec tions in

presenting
this peti tion.
I.

when

offering

constitute the chief objects of It will, then, be found most this prayer, to distrust our own
;

aware of our extreme infirmity and, placing all our hopes of safety in the divine goodness, and relying on the di
strength,

vine protection, to encounter the greatest dangers with great ness of soul ; calling to mind particularly the many instances on record of persons animated with this hope, and thus arming themselves with resolution, who were delivered by Almighty God from the fangs of Satan. When Joseph was assailed
1

2 Tim.

ii.

5.

2
s

James

i.

12.

Heb.

iv. 15.

Ps. cxviii. 43.

Ps. cxviii. 36.

6 Ps. cxviii.

37

On
by

the

Lord

Prayer.
tions -

379
Illustia-

maddening woman, did not imminent danger, and exalt him to the highest pitch of glory I 1 Did he not preserve Susannah, when beset by the ministers of Satan, and on the point of
the criminal solicitations of a

God

rescue

him from

the

Nor should being made the victim of an iniquitous sentence? the divine interposition in her behalf excite our surprise ; her heart," says the Prophet, trusted in God." 3 How exalted the praise, how great the glory of Job, who tri umphed over the world, the flesh, and the devil! There are on record many similar examples, to which the pastor should refer, in order to exhort with earnestness his pious hearers to this hope and confidence. The faithful should also reflect under whose standard they fight against the temptations of the enemy they should con sider that their leader is no less a person than Christ the Lord, who won the laurels of victory in the same combat. He over came the devil: he is that "stronger man" mentioned in the Gospel, who, coming upon the strong armed man," over came him, deprived him of his arms, and stripped him of his Of his victory over the world, we read in St. John spoils. Have confidence I have overcome the world 3 in the Apo the conquering lion and it is said that, calypse, he is called 4 and by his victory he conquering, he went forth to conquer has given power to others to conquer. The Epistle of St. Paul to the Hebrews abounds with the victories of holy men, who 5 by faith conquered kingdoms, stopped the mouths of lions." Whilst we read of such achievements, we should also take into account the victories which are every day won by men eminent for faith, hope, and charity, in their domestic and exterior con flicts with the devil victories so numerous and so signal, that, were we spectators of them, we should deem no event of more Of the dis frequent occurrence, none of more glorious issue. comfiture of the wicked one, St. John says, I write unto you, young men, because you are strong, and the word of God abideth in you, and you have overcome the wicked one." 6 must, however, recollect that Satan is overcome not by indolence, sleep, wine, revelling, or lust; but by prayer, labour,
"

"

II.

"

"

:"

"

;"

"

:"

III.

"

IV-

"

We

Note,

watching, fasting, continence, and chastity: "Watch ye and 7 pray, that ye enter not into temptation," is, as we have already said, the admonition of our Lord. They who make use of these weapons in the conflict are sure to put the enemy to From them who resist the devil," says St. James, flight
"

"

he will

8
fly."

In these victories, however, which are achieved by holy men, Without let no one indulge feelings of self-complacency, nor flatter him- the divine assistance .P.,,,!- own j i II self mat, by his single unassisted exertions, he is able to wec ando withstand the hostile assaults of the devil. This is not within nothing, the power of human nature, nor within the competency of

-i

,.

Gen.

Heb

xxix. 7. xi. 33.

2 6

Dan.
1

xiii.
ii.

61.
13.

3
>

John

xvi. 33.

Apoc.

v. 5.
iv. 7.

John

Matt. xxvi. 41.

James

380

The Catechism of the Council of Trent.

numan
victory,

frailty.

In order that

we may

ascribe to

God

alone the

and may thank him alone

for its

achievement, by whose

guidance and assistance alone

we

can be victorious, the strength

by which we lay prostrate the satellites of Satan, comes from God, "who maketh our arms as a bow of brass; by whose aid the bow of the mighty is overcome, and the weak are girt with who giveth us the protection of salvation whose strength 1 who teacheth our hands to war, right hand upholdeth us and our fingers to battle." 3 To this we are exhorted by the
; ;
"

i"

who to God," says he. 3 hath given us the victory, through our Lord Jesus Christ." The voice from heaven, mentioned in the Apocalypse, also pro Now is come claims God to be the author of our victories salvation, and strength, and the kingdom of our God, and the power of his Christ because the accuser of our brethren is 4 cast forth and they overcame him by the blood of the Lamb." flesh belongs That the victory obtained over the world and the to our Lord Jesus Christ, we learn from the same authority with the Lamb, and the Lamb shall over shall
example of the Apostle
"

Thanks

"

"

"

They

fight

come
The
re

them."

On

the cause and the

will suffice.

manner of conquering

temptation, thus
wards which
await our
victories

much

emP
tation

"

These things explained, the pastor will propose to the faithful the crowns prepared by God, and the eternal and superabundant rewards reserved for those who conquer. To this effect he will He cite divine authorities from the same inspired Epistle and that sha11 overcome shall not be hurt by the second death
"

;"

He that shall overcome, shall thus be in another place : clothed in white garments, and I will not blot out his name out of the book of life, and I will confess his name before my Father, and before his angels." 8 A little after, our divine Lord himself He that shall overcome, I will make thus addresses John him a pillar in the temple of my God ; and he shall go out no
"
"

more

to sit

7 To him that shall overcome, I will give and again with me in my throne as I also have overcome, and am 8 set down with my Father in his throne." Finally, having unveiled the glory of the saints, and the never-ending bliss He that shall which they shall enjoy in heaven, he adds,
"

:"

"

overcome
1

shall possess these

2
s

9
things."
3 1 e

4 7

Kings ii. 4. Apoc. xii. 10. Apoc. iii. 12.

1

Ps. xvii. 35.

Cor. xv. 57.

Apoc. Apoc.

xvii. 14.
iii.

21

Apoc. iii. 5. Apoc. xxi. 17-

On

the

Lord

Prayer.

381

"

BUT DELIVER US FROM EVIL.

Tins petition, with which the Son of God concludes this This peTo mark its tlt n an otprayer, embodies the substance of all the rest. 3 c epitome force and weight, praying on the eve of his passion for the a ll the thou keep others. salvation of mankind, he thus concluded: pray them from evil." 1 The force and efficacy of the other petitions,
.

,.

"I

he, as it were, epitomized in this form of prayer, which he delivered by way of precept, and confirmed by example. If we obtain what is comprehended in this prayer, the protection of God against evil, that protection which enables us to defeat,

with security and safety, the machinations of the world and the
devil, we are fortified by the authority of St. Cyprian in affirm 2 ing, that nothing more remains to be asked. Such, then, being the nature of this petition, the diligence of Diligence 6 8 the pastor in its exposition should be commensurate to its im-

The difference between it and the preceding petition exposition; portance. consists in this, that in the one we beg to avoid sin, in the other, difference w It cannot, therefore, be necessary to an^ t to escape punishment. remind the faithful of the numerous evils and calamities to which preceding
he"

^. jj,

lo are exposed, and how much we stand in need of the divine petition; r rrll , be often reA drawn in lively plated. The picture of our misery has been assistance. colours by sacred and profane writers ; but the dangers which

we

,.

beset himself and others have given each one a melancholy ex perience of the number and magnitude of the miseries incidental are all convinced of the truth of these words to human life.

We

of holy Job, which was exemplified in his own sufferings : Man, born of woman, and living for a short time, is filled with many miseries. He cometh forth like a flower, and is destroyed, and fleeth as a shadow, and never continueth in the same state."* That no day passes without its own trouble or inconvenience is evinced by these words of our Lord: "Suffi cient for the day is the evil thereof;" 4 and indeed, the condition of human life is pointed out by our Lord himself, when he ad monishes us, that we are to take up our cross daily, and follow
"

him. 5
Feeling, therefore, as every one must, the labours and dangers inseparable from human life, it will not be difficult to convince them, that to implore of God deliverance from evil is an imperalive duty: a duty to the performance of which they will be the more easily induced, as no motive exercises a more powerful influence on human action than a desire and hope of deliverance
Our dan-

^^
c

es

serve to convince

ne c e gsjty 0t
prayer.

from those

evils,

which oppress, or impend over them.

;

To

fly Note.

to God for assistance in distress is human mind by the hand of nature

a principle implanted in the as it is written, "Fill their

faces with shame, and they shall seek thy

1

name,
3

O
6

Lord.""

John
Matt.

xvii. 15.
vi.

2 Lab.
&

de

oral, citat.

Job

xiv.

1.

34.

Luke u.

23.

Ps. Ixxxii. 17.

3S2

The Catechism of
tc
;

the Council of Trent.

How

If,

pray order nature prompts men to call on God, it surely becomes the duty to be ob of those, to whose fidelity and prudence their salvation is in served in our pray era. trusted, to instruct them, in a special manner, in the proper per

then, in calamities and dangers the wnbidden impulse of

formance of

this duty.

There

are

some who, contrary

:

to

the

command of Jesus Christ, invert the order of prayer he, who commands us to have recourse to him in the day of tribulation, 1 has also prescribed to us the order in which we should solicit the divine favours. It is his will that, before we pray to be de livered from evil, we pray that the name of God be sanctified
;

kingdom come, and so of the other petitions of the Lord s Prayer, which are so many gradations by which we ascend to this their summit. Yet there are those who, if their
that his

Difference

between
the prayers of the
infidel

head, their side, or their foot, ache ; if they sustain loss of pro perty ; if menaces or dangers from an enemy alarm them ; if famine, war, or pestilence afflict th^m, omit all the other petitions of the Lord s Prayer, and ask only to be delivered from these evils. This preposterous practice is at variance with the express com mand of Christ Seek first the kingdom of God." 3 To pray, therefore, as we ought, when we beg to be delivered from calamities and evils, we should have in view the greater glory of God. Thus, when David offered this prayer Lord rebuke me not in thine anger," he subjoined the reason, For there is no one in death, that is mindful of thee, and who shall confess 3 to thee in hell and, having implored God to have mercy on will teach the unjust thy ways; and the him, he added: wicked shall be converted to thee." 4 The faithful are to be excited to the adoption of this salutary manner of praying, and to an imitation of the example of the prophet and at the same time, their attention should also be
"

"

"

;"

"I

and

of the
Christian.

pointed to the marked difference that exists between the prayers The infidel, too, begs of the infidel and those of the Christian. of God to cure his diseases, and to heal his wounds, to deliver him from approaching or impending ills ; but he places his prin cipal hope of recovery, or deliverance in the remedies provided by nature, or prepared by art.. He makes no scruple of using medicine no matter by whom prepared, no matter if accom panied by charms, spells, or other diabolical arts, provided he can promise himself some hope of recovery. Not so the Chris

by sickness or other adversity, he flies 10 in him does he centre all his hopes of returning health him only does he acknowledge as the author of all good, adoring him as his deliverer, and ascrib ing to him whatever healing virtue resides in medicines, con
tian
:

when

visited

God

as his sovereign refuge

;

vinced that then only are they efficacious, when it is the divine will that they should be so. They are given by God to man to heal his corporal infirmities and hence these words of Ecclesiasticus The Most High hath created medicines out of the 5 He, therefore, earth, and a wise man will not abhor them."
;
"

Ps-xlix. 15

Matt.

vi. 33.

3Ps.vi.

6.

Ps.

1.

15.

Eccl. xxxviii

On

the

Lord s Prayer.
:

383

who has pledged his fidelity to Jesus Christ, does not place his he places it in principal hope of recovery in such remedies God the author of these medicines, and the Sacred Scriptures condemn the conduct of those who, confiding in the power of

Nay more, those, regulate their lives by the laws of God, abstain from the use of all medicines, which are not evidently intended by Al mighty God to be medicinal ; and, were there even a certain hope of recovery by using any other, they abstain from them as
who
many charms and diabolical artifices. The faithful, then, are to be exhorted to place their confidence in God: our most bountiful Father has commanded us to beg of him our deliverance from evil and commanded as we are, by him to implore his goodness, we must cherish a hope of Of this truth the Sacred obtaining the object of our prayers. Scriptures afford many illustrations, that they whom reasoning may not inspire with confidence, may be compelled to yield to
so
;

1 medicine, seek no assistance from God.

In sickness
"rconfi-

should be

placed in

God-

a strong array of examples. Abraham, Jacob, Lot, Joseph, and David are unexceptionable attestations of the divine goodness ; and the numerous instances recorded in the Testament of

New

persons rescued from the greatest dangers, by the efficacy of devout prayer, are so familiar as to supersede the necessity of crowding the page with citations. On this subject therefore, we shall content ourselves with one sentence from the prophet, which is sufficient to confirm even the weakest mind The just cried, and the Lord heard them; and delivered them out of
"

all

their

troubles."

to explain the force and nature of the petition, Some in order that the faithful may understand that in it we by no things are means solicit deliverance from every species of evil. There comnr onl y J . ,1 considered T , are some things which are commonly considered evils, and evils which are not real which, notwithstanding, are fraught with advantage to those
>

We

now come

"

such was the sting of the flesh experienced ^eJnLg the Apostle, that, by the aid of divine grace, power might of the 3 be perfected in infirmity. When the pious Christian learns Petition the salutary influence of such things, far from praying for their removal, he rejoices in them exceedingly. It is, therefore,
:

who endure them

by

against those evils only, which conduce not to our spiritual in terests, that we pray ; not against such as are auxiliary to our salvation. The full force of the petition, therefore, is, that freed from sin, we may also be freed from the danger of temptation, and from internal and external evils ; that we may be protected

from water, fire, and lightning that the fruits of the earth may be preserved that we be not visited by dearth, sedition, or the horrors of war that God may banish disease, pestilence, deso lation from us that he may keep us from slavery, imprisonment, exile, treason, treachery, and from all those evils which fill man kind with terror and misery. Finally, we pray that God would remove all occasions of sin and iniquity.
; ; ; ;
i

Paral. xvi. 12

2 Ps. xxxiii

18.

2 Cor.

xii.

17

384

The Catechism of the Council of Trent.

to be delivered solely from those look upon as evils with them we also de precate those things which almost all consider to be good, such as riches, honours, health, strength, and even life itself, rather than that they should prove destructive or detrimental to our immortal souls. also beg of God that we be not cut off by a a sudden death ; that we provoke not his anger against us that we be not condemned to suffer the punishments reserved for the wicked; that we be not sentenced to endure the fire of

We

do not however pray

things,

which

all

We

piously and devoutly implore the is the explanation of this petition in it we be given by the Church in the Mass and Litanies seech God to avert from us all evil past, present, and to come. The goodness of God delivers us from evil in a variety of God deliversus He prevents impending evils, as we read with regard ways. a variety of to tne Patriarch Jacob: the slaughter of the Sichimites had ways. exasperated the fury of his enemies ; but God delivered him The terror of God fell upon all the cities from their hands round about, and they durst not pursue after them as they went 1 The blessed, who reign with Christ the Lord in away." heaven, have been delivered by the divine assistance from all evil ; but, although the Almighty delivers us from some evils, whilst journeying in this our mortal it is not his will that, The con Note. pilgrimage, we should be entirely exempt from all. solations with which God sometimes refreshes those who labour under adversity are, however, equivalent to an exemption from all evil; and with these the prophet consoled himself when he said : According to the multitude of my sorrows in my heart,

purgatory, from which the liberation of others.

we

This

"

"

3 God, moreover, thy consolations have rejoiced my soul." delivers men from evil when he preserves them unhurt in the midst of extreme danger thus did his protecting arm save the
:

The

devil
1

specially

eyj^one and why.

I.

"

into the fiery furnace, and Daniel, who was cast into the lion s den, and who also escaped unhurt. 4 According to the interpretation of St. Basil, St. Chrysostome, the evil one and Augustine, the devil is specially called because he was the author of man s transgression, that is, of his sin and iniquity ; and because God makes use of him as an instrument to chastise the impiety of sinners. The evils which mankind endure in punishment of sin are appointed by God and this is the meaning of these words of the prophet Amos s Shall there be evil in a city which the Lord hath not done and also of Isaias I I am the Lord and there is none else

three children

who were thrown

"

;"

"

?"

"

form the light and create darkness

H.
evil."

also called evil, to provoke his hostility, he wages per petual war against us, and pursues us with mortal hatred ; but, if we put on the armour of faith and the shield of innocence,
is

The

devil

make peace and create because, although we have

I

never done any thing

Gen. xxxv. 5. Dan. iii. 50.

2 Ps. Ixiii. 19.

5

Dan.

vi. 22.

Amos

iii.

6.

t>Isa.

xlv. 7.

On

the

Lord

Prayer.

385

he can have no power to hurt us. He, however, unceasingly tempts us by external evils and every other means of annoyance within his reach and therefore do we beseech God to deliver us from evil. 1 We say from evil," not from evils," because the evils \y e say which we experience from others we ascribe to the arch enemy from evil. as their author and instigator. This is also a reason why we no f /rom J evils, and , , i i should be less disposed to cherish sentiments of resentment w hy. towards our neighbour, turning our hatred and anger against
;
"
"

<*

Satan himself, by
therefore,

whom men

are impelled to inflict injuries.

If,

your neighbour has injured you in any respect, when you bend in prayer to God your Father, beg of him not only to deliver you from evil, that is, from the injuries, which your neighbour inflicts ; but also to rescue your neighbour from the power of the devil, whose wicked suggestions impel man to
deeds of injustice. 3 Finally, we should know, that if by prayers and vows we Patience are not delivered from evil, we should endure our afflictions under conwith patience, convinced that it is the will of God that we should so endure them. If, therefore, God hear not our prayers, we are not to yield to feelings of peevishness or discontent it is ours to submit in all things, to the divine will and pleasure, convinced that what happens in accordance with the will of God, not that which, on the contrary, is agreeable to our own In fine, that during wishes, is really useful and salutary to us. our mortal career we should be prepared to meet every species of affliction and calamity, not only with patience, but even with joy, is a truth which the zealous Pastor should press upon the attention of his pious hearers. All that will live godly in Christ 3 shall suffer persecution Jesus," says St. Paul, Through many tribulations we must enter into the kingdom of heaven and again, our Lord himself says Ought not Christ to have 5 suffered these things, and so enter into his A ser- Examples, glory." and as St. vant, then, should not be greater than his master Bernard says, Delicate members do not become a head crowned with thorns." 8 The example of Uriah challenges our admiration and imitation when urged by David to remain at The ark of God, and Israel, and Judah, home, he replied 7 dwell in tents and shall I go into my house If to prayer we bring with us these reflections and these dis- Other
:
"

"

"

:"

;"*

"

"

"

?"

positions, although encompassed by evils on every side, like the example* three children who passed unhurt amidst the flames, we shall be preserved through the perilous ordeal ; or at least, like the

Macchabees, we shall bear up against adverse fortune with firm ness and fortitude. In the midst of contumelies and tortures we shall imitate the blessed examples of the Apostles, who, after
1

Isa. ilv. 7.

2
,

Basil, in
3

Chrysost. horn. 20. in Matt, et hom. 5 in Job. Aug. in Ecclesiast. dogm. cap. 57. hom. quod Deus non sit auctormalorum, non procul a fine.
xiv. 21.
*
"<

4 Acts 2 Tim. iii. 12. Serm. 5, de omnibus Sanctis.

Luke

xxiv. 26.
xi. 1

2 Kings

33

386

The Catechism of the Council of Trent.

they had been scourged, "rejoiced exceedingly that they were accounted worthy to suffer reproach for the name of Jesus." 1 Like them, we too shall sing in transports of joy: "Princes have persecuted me without cause and my heart hath been in awe of thy words ; I will rejoice at thy words, as one that hath found great spoil." 2
;

MEN.

The seal of
the

Lord

{^ite o f this con-

THIS word Amen," St. Jerome, in his commentary on St. 3 Matthew, calls what it really is, the seal of the Lord s prayer." As then we have already admonished the faithful with regard to
" "

8
d of prayer in general.
word"

the preparation to be made before holy prayer, so we deem it necessar y tnat they should know, why we close our prayers

with

this

word, and also what

it

signifies

devotion in conclud-

ing does not yield in importance to attention in beginning, our prayers to God. The faithful, then, are to know that the fruits, which we gather from the conclusion of the Lord s prayer, are numerous and abundant and of these, the richest is the attain ment of the objects of our prayer, a matter on which we have already been sufficiently diffuse. By this concluding word, not only do we obtain a propitious hearing from God, but also receive other blessings of a higher order still, the excellence of which
;

Example,

By prayer, as St. Cyprian and thus the divine Majesty is, after an inexplicable manner, brought nearer to those who are engaged in prayer than to others, and enriches them with peculiar Those, therefore, who pray devoutly, may not be inaptly gifts. compared to persons who approach a glowing fire if cold, they if warm, they derive heat, from its intensity. derive warmth Thus, also, those who approach God in prayer depart with a warmth and ardour proportioned to their faith and fervour the the mind is heart is inflamed with zeal for the glory of God and the soul is enriched illumined after an admirable manner exceedingly with a plenteous effusion of divine grace, as it is writ 4 ten, "Thou hast prevented him with blessings of sweetness."
surpasses observes,
all

powers of description.
with

we commune

God

example
ites
Note.

these astonishing effects of prayer, Moses affords an illustrious by intercourse and converse with God, Moses shone with the reflected splendours of the Divinity, so that the Israel

Of

could not look upon his eyes or countenance. Those who pray with such fervour enjoy, in an admirable
:
"

manner, the benignity and majesty of God "In the morning," says the prophet, I will stand before thee and will see ; because thou art not a God that wiliest iniquity." 8 The more familiar
i

->

Acts v. 4. Exod. xxxiv.

2 Ps. cxviii. 161.

In Matt.
PJ. v. 5.

vi. 6.

Ps. xx. 4-

35.

2 Cor.

iii.

13,

On

the

Lord

Prayer.

387

these truths are to the mind, the more piously do we venerate, and the more fervently do we worship God, and the more de lightfully do we taste, "how sweet is the Lord, and how blessed

man that hopeth in him." 1 Encircled by light from above, we also discover our own lowliness, and how exalted is the majesty of God: "Give me," says St. Augustine, know thee give me to know-myself." Distrusting our own strength, we thus throw ourselves unreservedly upon the good ness of God, not doubting that he, who cherishes us in the
is

the

then do

"to

his paternal love, will afford us in abundance whatever necessary to the support of life and the attainment of salva tion. Thus do our hearts beat with warmest gratitude to God, and our lips, in accents of rapturous devotion, speak his praise following the example of David, who commenced by praying Save me from all them that persecute me and concluded with these words I will give glory to the Lord according to his justice; and will sing to the name of the Lord the Most
is
; ;
"

bosom of

;"

"

3
High."

There are extant innumerable prayers of the saints, which The breathe the same spirit, beginning with sentiments of reveren- {i^int8 tial fear, and ending with consolatory and joyous hope. This breathe this spirit. spirit, however, is eminently conspicuous in the Psalms of David.

Agitated by fear, he says

:
;"

against
in his

Many are they who rise up me many say to my soul, there is no salvation for him God but at length, armed with fortitude, and filled
"

with holy joy, he adds: will not fear thousands of the peo 3 In another Psalm, after he had lamented ple surrounding me." his misery, reposing confidence in God, and rejoicing exceed In peace in the self ingly in the hope of salvation, he says 4 same, I will sleep, and I will rest." Again, with what terror must he not have been agitated when he exclaimed O Lord, rebuke me not in thy indignation, nor chastise me in thy wrath yet, on the other hand, what confidence and joy must not have beamed upon him when he added Depart from me, all ye workers of iniquity ; for the Lord hath heard the voice of my 5 When filled with dread of the divine wrath, with weeping." what lowliness and humility does he not implore the divine
"I
"

"

;"

"

Save me, O Lord, by thy name, and judge me in 6 and yet, in the same psalm he adds these words thy strength of joy and confidence Behold, God is my help and the Lord is the helper of my soul." Let him, therefore, who has recourse to holy prayer approach God his Father, fortified by faith and animated by hope, not despairing to obtain, through the divkie rnercy, those blessings of which he stands in need. The word amen," with which the Lord s prayer concludes, contains, as it were, the germs of many of those reasons aud reflections which we have already evolved. Indeed, so frequent was this Hebrew word in the mouth of the Saviour, that it
assistance
"

;"

"

"

Particular
Jhe^!"^
"amen"

in

this

and

prayer
in the

Mass.
<

Ps. xxxiii. 9. Ps. iv. 9.

ps v
.

ii.

318.

3 e

ps

iji.

3.

* Ps. vi. 2. 9.

Ps. 53. 3.

888

The Catechism of the Council of

:

Trent.
in the

pleased the Holy Ghost to have it still retained know that thy Its meaning may be said to be of God. it is in substance, as if God condescended prayers are heard to return an answer to the supplicant, and graciously dismissed him, after having heard his prayers with a propitious ear. This the constant usage of the interpretation has been approved by Church of God in the sacrifice of the Mass, when the Lord s amen," to the prayer is said, she does not assign the word re assistant, who answers, "but deliver us from evil:" she
"

Church

;"

"

it as appropriate to the Priest himself, who, quality amen," thus of interpreter between God and man, answers This of his people. intimating that God has heard the prayers to all prayers, but is peculiar practice, however, is not common In every other instance the assistant to the Lord s prayer.

serves

in

"

answers

it only expresses the "amen;" because, in every other, desires acquiescence of the people, and the community of their and prayers ; in this it is an answer, intimating that God has heard the petition of his supplicant.

The word

By many,

the

word

"

amen"

is

differently interpreted
"

the

bv^anv
Jtfirpreted
differently.

others translate it, verily," Septuagint interprets it, so be Which of these or "truly;" Aquila renders it, faithfully." ver sions we adopt, is a matter of little importance, provided we understand it to have the force already mentioned, that of the Pastor confirming the concession of what has been prayed for; an interpretation to which the Apostle lends the weight of his where he says : authority in his Epistle to the Corinthians ;
"

it:"
"

"All

the promises of
to

God

are in

him

it

is;

therefore also

by

him, amen
It fixes at-

God, unto our

glory."

tention.and nS

hoi!T

To us also this word is very appropriate, containing, as it does, gome con fi rma tion of the petitions which we have already prescnted at the throne of God, and fixing our attention when
in holy prayer ; for it not unfrequently happens that, divert the mind to prayer, a variety of distracting thoughts other objects. Nay, more, by this word we most earnestly beg of God that all our preceding petitions may be granted, or rather, and feeling the understanding that they have been all granted, divine assistance powerfully present with us, we cry out in the : Behold God is my helper ; inspired words of the prophet 3 nor can we for a and the Lord is the protection of my soul moment doubt, that God is moved by the name of his Son,

engaged
in

"

;"

and by a word so often uttered by the divine lips of him, who," 3 was always heard for his reverence." as the Apostle says,
"

"

2 Cor.

i.

20. ,v *UT, TO

*<.,

in ipeo, scilicet Christo, sunt est, that

3

is

to say, are

ratified in
2 Ps.

Christ
6.

T.

liii.

Heb.

v. 7.

THE END.

PRAXIS CATECHISM
CATECHISMUS

I,

SINGULAS ANNI DOMINICAS DISTRIBUTUS ET EVANGELIIS

ACCOMMODATUS.

DOMINICA PRIMA ADVENTUS.

ERUNT SIGNA
ducendum
is SOLE, ET LUNA, &c. Luc. xxi. 25, &c.] Hoc Evangelium ad argumentum de judicio general! traest.

chismi, usque ad

primum Symboli

arti

culum.

Quare hie recurrat Pa-

rochus ad articulum Symholi. "Inde venturus est judicare vivos et mortuos,"

p. 61, et seqq. prout.
tur, p. 18, vel

Is VINCULIS.] Fides usque ad vincula, immo ad necem usque, cum opus est, et a judice urgemur, profitenda est nee est satis earn pectore inclusam habere, quantumvis rectam et sinceram, ut osten:

faciendum pracipiEcclesia-

ditur, p. 22, et seqq. vel Sole et Luna," &c. ut

"

Erunt signa in Dominica prae-

secundum aliarum

cedenti.

rum ritum. EcCE REX TUUS VENIT

xxi.
5,

DOMINICA TERTIA. TIBI, &C. MATT. Hie opportune tractabit CONFESSUS EST ET NOX NEGAVIT, JOAN. i. parochus ea, quae de Incarnatione, et Ex hoc loco simpliciter verum 20, &c.] causis adventus Christi Domini nostri
&c.]

habentur

art. 2. et 3.

fateri

Symboli Apostolici,

p. 31, et 37.

dum, ut nobis

INVENIETIS ASINAM ALLIGATAM, ET PULhibitum, in 2. prsecepto, p. 254, et seqq. IAM CUM EA SOLVITE, &c.] D. AthaERGO BAPT1ZAS, SI TU KOJf ES nasius in sermone de verbis hujus Evan- QUID CHRISTUR, &c.] Agendum hie de minostendit ex hoc loco Apostolis et gelii
;

docemur, nee intermiscere jusjuranVide fides adhibeatur. quanto, et sub quibus pafcnis jurare pro-

eorum successoribus factam esse potestatem solvendi eos qui, instar asinorum,
peccatorum pondere
fugerent.
pressi,

istris

quomodo
minister,

baptismi, de quo, p. 119, et seq. et sese habeant in dispensatione

ad eos con-

Sacramentorum

populo exponet Parochus quse habentur de confessione,

Quare

hie

Christus Dominus et quantum ad effectum Sacra-

menti, p. 108, et seqq.

p. 189, et seqq. et absolutione, p. 181, et

CCJUS EGO NOV SUM DIGNUS, &C.]

monere parochus populum
sibi

Hie

de potestate remittendi peccata in Ecclesia, p. 82, et seqq.

creditum debet ut se pro festis natalitiis ad et agere de sacram synaxim proeparet,

tanti hospitis (cujus corrigiam calceamenti solvere indignum se Joannes Baptista censet) susceptione, vide de praDparatione ad Eucharistiam, p. 167,

DOMINICA SECUNDA.
t

condigna

cnw

Tu

AUDISSET JOANNES IN VIWCCT.IS, &c. ES Q.UI VENTUHUS E8, &c. MATTH. xi.

Ista Joannis interrogatio tarn 2, &c.] sedula, ostendit quanto cum studio cu rare debeamus, ut de rebus fidei, et nos,

vel

"

Cum

audisset Joannes in vinculis.

pracedenti."

ut in Dominica

et

ii,

licis

qui nobis subsunt, rite, et a Cathodoctoribus instruamur. Vide quae

initio

DOMINICA QUARTA.
AJTNO
CJESARIS,

huic argumento inserviunt

Cate-

auiJfTODEciMO IMPERII TIBEHII &c. Luc. iii. 1.] Cur hio

389

33*

390
principum
ratio

Praxis Cafechismi.
mundi
fiat

mentio,

eadem

quo confugiendum tune

318, et seq.

sit,

de quo

culo

afferri potest, 4. Symboli de

quse aflertur in articodcm Pontio Pilato.

NON RECEDEBAT
lica oratione

A TEMPLO JEJUNIIS ET

FACTUM

EST

VKKBUM DOMINI SUPER

Quoniam Joannes non
officium

ORATIONIBUS, &c.]

De

privata et

pub

JOANNEM, &c.] nisi a Deo legitime vocatus

verbi Dei predicandi exercuit: ideo hie de legitima vocatione ministrorum Ecclesia; parochus disscret, ut habetur de sacram. Ordinis, p. 212, ct seqq. legiti-

habes, p. 330. Quomodo ad orationem, et jejunium et eleemosyna jungenda sint, p. 331, et quomodo istu tria conducant ad satisfactionem peccatorum, p. 332, et seqq. et. 204.

mosque, eos ministros non esse

qui missi
fatione.

dicat,

IN CIRCUMCISIONE DOMINI.

non

sunt, ut traditur in prae-

ET

Hie de probitate et morum integritate ministrorum verbi (qui sunt sacerdotes) agatur ex eodem loco 212, ct seq. ct de castitate, qua; els, quando fiunt subdiaconi, indicitur, ut hab. ibidem. PR.TJDICANS BAPTISMUM prKxiTKNTiJE.]
I\ DESEHTO.]

POSTQ.UAM CONSCMMATI SUNT DIES UT CIRCUMCIDERETITR PUEH, &C. Luc. ii. 21, &c.] Quoniam circumciOCTO,
sioni successit I3aptismus, hie in genere dici poterit de vi, et efBcientia Sacramen-

Quomodo adulti, qui baptismum suscipere debent, affecti esse debeant, et terite eos vitae poniitere, traditur, p. 126,
et seqq.

legis supra antique legis Sacramenta, ut habetur, p. 111. VoCATUM EST NOMEN EJUS Jr.SUS, &C.] Quam convenienter hoc nomen inditum

torum novae

pra>

fuerit Christo

Domino,

et quare, vide p.

33.

Observandum
Hie de
esse

PARATE VIAM DOMINI, RECTAS FACITE

SEMITAS DEI NOSTRI.]
riori

hie etiam est pueris nunc in baptismo, et olim in circumcisione nomen

praeparatione ad Eucharistiam, de qua in supeet de necessaria mandaDominica,

ratio, et

imponendum cujus rei quoenam sit quale nomen puero imponi dc:

bcat, habes,

torum Dei observantia, de qua,

et seqq.
negavit,"

p. 136.
sit

vel.

"

et confessus est,

p. et

237,

positio

nominis

non

ut in Dominica precedent!.

baptismo

usitatis,

Denique cum irnuna ex cersemoniis in hide baptism! ceramo-

IN DIE NATIVITATIS DOMINI.

PEPERIT PRIMOGENITUM FILIUM
&c. Luc.
lus
ii.

niis et ritibus apta concio habcri poterit, p. 133, et seqq.

SUUM,

IN DIE EPIPHANLE.

7,

&c.]
est

Explicetur articu>:x

Symboli.

NATUS
hujus

VIROINE.

Qui

loci

proprius, de quo, p. 38, ct seqq. die ad Missam majorem.

IN*

VIDIMUS ENIM STELLAM EJUS IN OllIENTE, &c. MATTH. ii. 2, &c.] MARIA Quoniam non maxime inepte per hanc stellam philosophica de Deo scicntia potest intelligi, sicut per reEodem sponsum sacerdotum fidei lumen, non
male hie adaptari poterunt qure de diflerentia sapientise Christiana} a Philoso
phica notitia habentur,
p. 23.

PRINCIPIO ERAT VERBUM, ET VERBUM ERAT, &c. JOAN i. 1, &c.] Quoniam hie
locus dum agitur de seterna Ohristi Do mini generatione adducitur, p. 35, hinc parochus petet hujus loci expositionem.

ET PROCIDKNTKS ADORAVERUNT
MATTH.
ii.

11, &c.]

EUM, &C. Hie de adoratione

ET VERBUM CARO FACTUM

habetur, p. 36, et seqq.

EST.]

Hie 6X-

ponatur mysterium Incarnationis prout

(iLORIAM Q.UASI UNIGKNITI A PATRE.]

Quomodo

hie unigenitus

sit

etiam patre

noster, vide p. 337.

DOMINICA INFRA OCTAVAM

NATIVITATIS.
]jT

quern runt pra;sentem in Eucharistia agnoscimus, et confitemur; ut disertis verbis lumus, cur non aeque ac Magi eum adoVide p. 146, et seqq. rabimus ?
j)roWtur, p. 159, et seqq.
si

Dei, quse LATRIA dicitur, et simul de veneratione Sanctorum, quae DCLIA nominatur. Vide in expositione Decalogi p. 237, et 245, usque ad secundum prseceptum. Hie agi etiam potest de EucharisIVam si tiaB veneratione et adoratione. eundem Christum, Magi adorave-

pii esse

vo-

TUAM

IPSIUS

ANIMAM PERTRANSIBIT

GLADIUS, &c. Luc. ii. 35, &c.] Simeonis praedictione ansam

poterit
fideles

Ex

hac sumere

parochus explicandi, cur Deus jam baptizatos, qnos filios habet carissimos, non eximat ab incommodis
vitffi

DOMINICA INFRA OCTAVAM EPIPHANLE.

SECUNDUM CONSUETUDINEM NUPTIJE FACTJE SUNT, Luc. ii. 42, &c.] De observa

hujus,

qua de

re agitur, p.

129, et

Praxis Catechismi.
tione dierum festorum, Icgc, p.
seqq.

391

T EKAT SUBDITUS ILLIS, &C.]

cio liberoru erga parentes, vide et seqq.

QUALIS EST me, Q.UIA VENTI ET MARE OBEDIUKT EI 1] Quomodo creaturaa omnes cum, quern a Deo ab initio acceDe offiperunt, cursum teneant homine dempto, p. 271,
267, et
vide p. 350.

DOMINICA SECUNDA POST EPIPHANIAM.

NUPTIJE FACTJK SUNT IN CANA

DOMINICA QUINTA.
ET
1NIMICUS HOMO SUPERSEMINAVIT ZIZANIA, &c. MATTH. xiii. 25, &c.] In Ecclesia duo sunt hominum genera, boni, qui tritici nomine designantur improbi nomine zizaniorum, vide p. 72, et seqq. Vel per zizania intelliguntur odia, atque
;

De Sacramento ii. 1, &c.] Matrimonii, vide p. 225, et seqq.

&c. JOAN,

HOC

FECIT
valet

JESUS

1NITIUM

SIGNOHUM

SUOHUM.]

num
qua

Haec conversio aquse in viplurimum ad confirmandos

fide

rixse,

rudiores
fit
:

in

Transsubstantiationis,

mento

in augustissimo Altaris Sacra de qua vide p. 161, et seqq.

quas pater dissentionis Diabolus seminare conatur in agro filiorum pacis, cujus moibi remedium habes, p. 281,
285, et 286.

INIMICUS HOMO HOC FECIT.] De odio dcemonum in nos, et ad tcntandum audacia et ECCE LEPROSUS VENIENS ADORAIIAT BUM, perversitate, vide p. 374 et ut omnismali MATTH. viii. 2, 3, &c.] Per lepram culpffi auctor, mali vero pajnaa sit exactor,

DOMINICA TERTIA.

vero

hffiresim significari dicunt Patres. Qui sunt censendi hseretici, et qui a castris Ecclesise, ut olim leprosi ejicendi,

vide p. 378.

DOMINICA SEXTA.
SIMILE EST REGNUM
SINAPIS,

habetur, p. 70, et seqq. TE SACEKDOTI.] DC VAIJE, OSTENHE honore Sacerdotibus Domini, et Ecclesis prasfectis exhibendo, vide p. 275.

COJLORUM ORANO 31, &c.] Quoniam juxta Doctorcs per granum sinapis

MATTH.
;

xiii.

fides intelligitur

hie tractanda sunt, quae

VADE, OSTENDE TE SACERDOTI, &c.] Longe excellentiorem virtutem nostris

de ejus necessitate habentur, p. 24, et quomodo servanda sint ea qua; fide cre-

mus

Sacerdotibus tributam docet Chrysostolib. 3, de Sacerd. quam Mosaicis,

illi
;

denda proponuntur,
excellentia et

quod

oblatos sibi leprosos

non mun-

quantum

p. 26, et 27, et ejus differat Christiana

de Deo sapientia

et philosophica divina-

darent

sed mundatos tantum esse dehominem pecclararent; nostri vero

rum rerum CUM AUTEM

notitia, p. 23.

cati lepra

maculatum,

dum

absolutionis

CIIEVEHIT.] posse traditur, p. 329.

Fidem

augeri

beneficium rite prseparato impendunt, vere emundant, ct perfect* sanitati restituunt. Hie de potestate clavium Sacer
dotibus concessa, ut habetur, p. 82, et

ITERUM SIMILE EST REGNUM CKLORUM FKRMENTO, auon ACCEPTUM MULIER.] Hanc mulierem Ecclesiam interpretantur,
quae in doctrina fidei aut morum (per fermentum designata) errare non posse traditur, p. 77.

sequcntibus.

DOMINICA QUARTA.
ASCENDENTE JESC IN NAVICULAM, MATTH.
Inter multa, quae Ecclesiam viii. 23.] repraesentant, est navicula ilia seu area Noe, de qua, p. 74. Hie ergo de Ecclesia Catholica, et

DoNEC FERMENTATUM EST TOTUM.] Hie de communione Sanctorum et meritorum

participatione explicari sunt, p. 79, et seq.

possunt,

qua^

quibus internoscitur, parochus agere poterit: prout

notis,

DOMINICA IN SEPTUAG
SIMILE EST REGNUM COJLOIIUM HOMINI PATRIFAMILIAS, MATTH. xx. 1, &c.] Hie
paterfamilias est Deus, qui cur pater dicatur, habes, p. 25, et 26. 332, et 333. RECEPERUNT IPSI SINOULOS DENAHIOS.]

habetur, p. 73, seqq.

DOMINE SALVA
nullum
est

NOS, PERIMUS.] Quoniam tempus, in quo ita hominum vita, quam in propinquo animae exitu, pcriclitetur ; ideo parochus ex hoc loco hortari poterit suos subditos ut cum mortis dies instabit, ad Deum maxime recurrant, et extrema) unctionis Sacramentum accipiant, de quo, p. 206, et sequentibus.

Denarii nomine coelestis beatitude designatur, quam hie paterfamilias alacriter et sincere in vinea sua, id est, in cultura
1

mandatorum
prastat.

divinorum
vitae

De hoc

asternce

laborantibus denario

lege qua; diffuse traduntur, p. 92, et seq

392

Praxis Catechismi.
eo nomine sit institutum, ut totius anni peccata hac quasi solemni mulcta redimeremus, hodie parochus excitare fidelem populum debebit ad poenitentiam amplectendam, de cujus necessitate scribit, p. 81, et 180, docere quibus gradibus

et 241, 343, et seqq. Hujus vero beatitudinis consequendce certain viam, ac rationem habes, p. 346, et seqq. Item, exhortatio

ad colendam hanc vineam mandatoillustris

rum

SINGULOS DENARIOS, &c.]

habetur, p. 238, et seqq. In ccelo tamen

varietas est meroedis, et gloriae, pro ratione laboris et affectus, quo quis opera
tor, p. 88, et 99.

ad poenitentiam licet ascendcre, p. 179, et quibus operum generibus pro peccatis

satisfacere possimus, p. 204, et seqq.

NOLITE THESAURIZARK VOBI9 THESAUHOS

IN TERRA] Vide adversus eos qui opes congerere undequaque studeant, p. 292. SEMINAT SEMINARE SEMEN 294, et seq. SUUM, &c. Luc. viii. 5. &c.] Semen TlIESAURIZATE VOBIS THESAUROS IN hoc in terram sparsum est verbum Dei, Quoniam parochi frequenter CIELO.] exponente Domino, de quo, vide p. 362, fidelem populu ad eleemosinas pauperiet quomodo sit audiendum, vide prsefet. bus erogandas excitare debent hie hoc VENIT DIABOLUS, &c.] De daemonis coQ.UI
:

DOMINICA IN SEXAG.

natu, et
seqq.

impugnatione

habes, p. 376, et

studiose proestabunt ex his quae habentur,

p. 314, 315, et seq. et 372.

ET

A SOLLICITUDINIBUS ET DIVITIIS, &C.]

Quantum

divitite

et

effrcenes

rerum

DOMINICA PRIMA QUADRAGESIM^E.

temporalium cupiditates impediant hujus divini seminis fructum habes, p. 350, et

seq.

UT TENTARETUR
iv. 11,

A DlABOLO, &C. MATTH.

DOMINICA IN QUINQUAG. TRADETUR EMM GENTIBUS, ET ILLUDETUR, Luc.

xviii.

32, &c.]

Ut

Christi

milites ejus crucem tamquam vexillum sui ducis contuentes, ad arma poenitentiffi

ideo hoc Evanhabentur, p. 375, et seqq. gclium ineunte quadragesima legitur, NON ix SOLO PANE TIVIT HOMO.] De Dominica summam comquod passionis pane spiritali de quo hie agit Christus plecitur, quo loco non importune paroDominus, vide p. 362, et seq. chus exponet, quse de Passione Domini ANGELIS suis DEUS MANDAVIT, De &c.] Vel si in fuse traduntur, p. 43, et seqq. Angelorum custodiaerga homines, 333,

Cum sit tentatio vita ho&c.] minis super terram, ut dicit Job, vii. hie de tentatione agendum, de generibus tentationum, ad quid permittantur homi nes tentari, quibus armis tentationibus resistendum, et camera hujusmodi, quae

sumenda exstimulentur,

p.

aliud tempus commodius diflerre malit hoc argumentum hodie alteram Evangelii partem pertractabit, ut sequitur. C(ECUS Q.UIIIAM 8EDEBAT SECUS VIAM.] Hie coecus genus hurnanum denotabat, de cujus post pcccatum statu misero, vide
;

et 334.

DOMINUM DEUM TUUM

ADORABIS.]

De

adoratione Dei quse fide, spe et charitate, perficitur, vide p. 244.

DOMINICA SECUNDA QUADRA

350. JESU FILI

p.

Hie MET.] oremus ac Sanctos ASSUMPSIT JESUS PETRUM, ET JACOBUM, ET JoANNEM, ET DEDUXIT EOS, &C. ex hac formula demonstrabis, ut habes, p. MATTH. xvii. 1, &c.] Hie aflerri possunt 327. Porro si angustiis, aut tribulationibus ea, qusD de loco et tempore, quo homines premimur, aut re aliqua indigemus, ad ad divina contemplanda aptiores sunt, Dominum cum hoc cxco nobis recurren-

DAVID MISERERE
aliter

quomodo Deum

dem est, precibusque sollicitandus Deus, Vide de necessitate et ut nobis adsit. militate orationis, p. 317.
QUID TIBI
Hie causas, ob vis FACIAM.] quas clementissimus Deus vult a nobis rogari, etiam si sciac quibus rebus indigeamus, ex p. 318, et 319, proferes.

habentur, p. 243.

BONUM

EST NOS Hie tractari ESSE.] possunt, quae de summa eorum dignitate, qui Deo obediunt, habentur, p. 358. Vel de intimis hominum sanctorum gaudiis, Poterunt etiam Parochi de duo p. 363. decimo
articulo hie habere

me

sermon em, de

FERIA
16, &c.]

IV.

CINERUM.
jejunium

(/CM AUTEM JENUNATIS. &C. MATTH.

Cum

quadragesiniffi

quo, p. 92, 93. HlC EST F1LIUS MEUS DILECTUS, &C.] Hie de seterna filii generatione latissimus sese offert dicendi campus, de qua, p. 35,

Praxis Catechismi.
et seq. vel

393

secundum aliarum Ecclesiarum

ritum.

MISERERE MEI FII.I DAVID, M ATTH. xv. 22, Hie typum habes perfectae oratio&c.] nis quantum spectat ad duas conditiones, HOC AUTEM DICEBAT TANTANS EUM.] Quomodo Deus hominem tentet, vide quae in oratione maxime desiderantur,
fidem videlicet, et perseverantiam, quihus, p. 329, et seqq.

etiam habebat sedandi sitim, ut tenent doctores. Ita et panis Eucharistise laicia pro calice est. Lege de Communione sub una specie, p. 171, 172.
p.

de

376, et seq.

FlUA MEA MALE TORQ.UETUR

&c.]

A D35MONIO,

DlSTRIBUITDISCUMBENTIBUS.] non distribuit, sed dedit Apostolis,

ChristUS
et
illi

Hujus mulieris exemplo Parentes monentur diligentem liberorum curam

gerere
;

distribuerunt turbae, Matth., xiv. 19. Sic a mundi initio per Patriarchas et Prophetas, et postea per Apostolos eorumque successores Deus verbum Dei et sacra-

de qua,

p.

278.

DlMITTI EAM,
&c.]

Q.UIA

CLAMAT POST NOS,

Chananea
inter-

Si Apostoli in hac vita degentes,

se solicit! pro

men ta

adhuc pro

pellant, et exaudiuntur, et in cselo mutire

ut habetur p. 13, Christus tamen est qui haec omnia praecipue efficit, p. 108.

subministrat,

14, et 108.

non audebunt, inquit D. Hieron, contra Hie EST VERB PROPHETA.] actione, p. 326. Vigilantium. Hie de intercessione, Sanc
torum, prout habetur p. 246, seqq.

De

gratiarum

DOMINICA TERTIA.
ET ERAT
JESUS EJICIENS D.3JMONIUM, ET
LiUC. xi. 14., &.C.]
est

DOMINICA IN PASSIO.
Qui EX VOBIS ARGUET ME BE PECCATO
JOAN,
viii.

ILLUD ERAT MUTTJM,

Daemonis proprium
det, reddere

eum, quem

possiest

mutum,

id est,

a confessione

peccati revocare.
alia

Sed tamen non

Innocentia Christi in hodierno Evangelic convenienter profertur in medium, ut in promtu sit nobis causa Dominicse Passionis quam hodie
46, &c.] representare incipit Ecclesia, nimirum non propria illius delicta, sed nostra, De causis Passionis Christi habes, p. 47.

ratio

linguam

ejcciendi Da;monis, quam ut solvas ad detegendum coram

Sacerdote peccatum, vide quae de fessione habentur, p. 189, etseqq.

Con

OMNE REGNUM
LABITUR.]

IN SEIPSUM DIVISUM DESO-

Ecclesia estChristi regnum, ut habetur, p. 346. Id autem, ut in seipsum non sit divisum, unum esse neccsse est, unde hie de unitate Ecclesiae

NOMNE BENE
sam

VEHITATEM Dico VOBIS.] Mendacio cavere docemur de quo multa p. 301, et seqq. Qui EX DEO EST, VERBA AUDIT, &C.] De verbo Dei audiendo, p. 16, et 362.
Si

D!

TANUS, &c.]

DICIMUS NOS aUIA SAMAHIEx hoc loco Parochus an-

agendum

est,

ex

p. 74, et seq.

REVERTAR

IN

DOMUM MEAM.]

De

rela-

bentium in peccati gravitatem, p. 47. Et quid post confessionem agendum, p.

204, et seq.

TUNC ASSUMIT

ALIOS SEPTEM 8PIHITUS NKQ.UIORES SE.] Hie locus p. 374, inducitur ad probandum non unumtantum doemonem, sed plures etiam interdum hominem tentare patet autem ex hoc loco dffimonem acrius eos tantare, qui
;

poterit arripere ad excitandos suos Fideles ad injurias condonandas, qua de re multa habentur, p. 364, et seqq. SED HONORIFICO PATREM ET vos INHONORASTIS ME.] Christus sffipe, et a multis graviter inhonoratur, sed ab iis

maxime

qui ejus verbum vel male interpretando, vel ad vana convertendo polluunt, de quo, p. 262.

TutERUNT ERGO LAFIDES, UT JACERENT IN EUM.] Ex hoc loco perspici potest,

et

ab eo defecerunt, ut est p. 375, et seqq.

BEATUS VENTER
Glorificatione

Q.UI

TE PORTAVIT.]

tempus

et

lectum

fuisse,

genus mortis a Christo dequa de re, p. 43, et seqq.

Virginis hoc Evangelium concluditur; de qua habes,

B.

Mariaa

DOMINICA IN RAMIS PALMARUM.

Evangelium ut in prima Dominica Advents, de quo ibid. Cceterum quoniam ad Eucharistiam

p. 39, 40, 326.

DOMINICA QUARTA.
UNDE EMEMUS
HI
1

percipiendam

ex

PANES, UT ET MANDUCENT &c. JOAN, vi. 5. &c.] Hie apte

"

Ecclesias eo tempore
"

omnes

praecepto discretione

explicari poterit ilia petitio Dorninicae Panem nostrum quotidiaorationis ;

praditi obligantur, ideo ex his Evangelii verbis Ecce Rex tuus venit tibi man

357, et seqq. Notafidum preterea quod panis

nobis,"

num

da

p.

ad ejus sumptionem Fideles hortari poterit parochus ex his quaj ha

suetus,"

iste

vim

3D

bentur, p. 147, 148, 163, et deinceps

394
et

Praxis Catcchismi.
ACCEPIT PANEM.] Hie locus pro probandum utramque Euclmristiae speciem laicis necessari6 non exhibendam, de quo multa, p. 171, et
iis,

quoniam parentes utj>lurimum negligentissimi sunt ad liheros suos ad Eucharistias

prius est ad

perceptionem

jxaesentandos,
inculcabit,

idco

eis

maxime Parochus

quse de oetate ad quam pueri ad earn percipiendani tencntur, et habcntur, p. 171. IN DIE SANCTO PARASCEVES.] Hoc die quoniam solemnis de mysterio Passionis Domini nostri Jesu Christi concio haberi

seq.

FERIA TERTIA POST PASCHA.

STKTIT JESUS IN MEDIO DISCIFUI.OIIUM
Hie de SUOIIUM, Luc. xxiv. 36, &c.] quatuor dotibus corporis gloriosi agi
potest, ut habetur, p. 90, ct seq.

ideo prseterea, quas in expositione Symboli habentur, p. 43, et seqq. hsec insuper hoc die tractari posse vidensolet
;

art. 4.

tur.

De

singulari

amore,
filii

quo Deus
est,

PAX von is.]

:

Quoniam regnum

Dei, tcste

genus
illud

humanum

prosccutus 336.

cum

voluerit,

primi parotitis lapsu et miseriis, quse ilium consecutse sunt, de quibus, p. 32, 250, et seqq. quomodo ex passione Christi omnis remissio peecatorum emanarit, de quo, p. 84, et 368, et proinde omnia Sacramenta ex hac Christi passione virtutem acceperunt, ut est, p. 110, et 111. De sacrilicio Christi tarn cruento quam inDe satisfactione et cruento ex p. 175. merito Christi, de quo, p. 202, et 203.

morte unigeniti de quo, p.

sui redimere

De

Apostolo, pax est et gaudium in Spiritu Sancto Hie quale sit regnum Christi in pios tractari potest, ut habetur, p. 346.

PHJEDICAIIE IN NOMINE

EJUS PJKNITENa Christo

TIAM ET REMISSIONEM PECCATOHUM.]

Quomodo poenitentise

prasdicatio

Apostolis injuncta sit ex hoc ipso loco Unde poles tarn exposi probatur p. 81. tione articuli de remissione peecatorum,

quam ex
tentise

his quas de

Sacramento

paeni-

hlc habentur, longissimam habere

concionem.

Denique quomodo

nulli

unquam

patuit,

DOMINICA PRIMA POST PASCHA.

CUM
SERO ESSET DIE ILLA, UNA SABI1ATOChristi resur19, &c.] rectio nostras est resurrcctionis exemplar,

sed nee patere quidem potest aditus ad regnum caelorum sine hac de redemptionis humanae per Christum fide, ut est, p. 31,
idque esse summam et cardinem totius Christianas religionis, scire Jesum Chris tum, et hunc crucifixum, ut habetur, p.
16.

HUM, JOAN. xx.

quam maxime

stabilire

necesse

fuit,

ut

pariter nostra stabiliretur quibus autem turn Scripturis, turn rationibus nostra stabiliatur
"

rcsurrcclio,

vide p. 55, 85,

et

DOMINICA PASCHJ3.
SCRREXIT, NON EST
&c.] ponetur
6.

Una sabbatorum" seqq. sit vide, p. 265.

autem quid

De
artic.

HIC, &C., MARC. Xvi. resurrectione Domini cx-

QUORUM REMISERITIS
MlTTE
DIC1ITU.M

tia die resurrexit

Symboli Apostolici, Tera mortuis," p. 50.

"

PECCATA, JoAN. XX. De potestate clavium sacerdo23, &c.] tibus concessa, p. 82, et seq. et 350.

TUUM

IN LOCO CLAVOHUM,

FERIA SECUNDA POST PA8CHA.

ET DUO EX
DIE IN
DISCIPULIS JESU
I

Qualia futura sunt corpora post &c.] resurrectionem, et cur Christus et martyres cicatrices retinebunt, habes, p. 89,
et seqq.

BANT
13,

IPSA

CASTELLUM,
fieri

Xxlv.

&C.]

vix potuit ut Parochus Quoniam omnia, quse ad resurrectionem Christi pertinent pridie explicuerit, ideo hoc die ex eo loco poterit ea quae prsetermisit,
repetere.

DOMINICA SECUNDA POST PASCHA.

EGO SUM PASTOR BONUS,
x. 11,

&c.]

OPORTUIT PATI CHRISTUM, ET ITA INHie loCUS I.OH1AM SUAM.] TIIARE IN est proprius causas exponendi ob quas necesse fuit Christum resurgere, quas
(.

Pastorum nomine comprehenduntur non solum Episcopi et animarum rectores,

sed etiam Reges, Magistratus, Parentes, et Magistri. Quid vero Pastores ejusmodi ovibus debeant, et quid vicissim oves Pastoribus, habes p. 273, et seq.

habentur, p. 55, et exemplo Christi fideles hortandi ut omni studio incumbant ut

cselesti

MEKCENARIUS AUTEM, ET aui NON EST

PASTOR.]

regno potiantur ; quod habetur p. 343, et de commodis tribulationis, p. 378,

et seq.

Quis

sit

iste

mercenarius

et

non

pastor, vide p. 213, et seq.

ET

ET FACTUM

EST

BUM HECUMBERET CUM

FIET UNUM OTILE ET UNUS PASTOH.] Hie de unitate Ecclesiae, de qua p. 74,

Praxis Catechismi.
et

395

seqq.

Unoque

universal!

Ecclesise

Pastore D. Petro, et D. Petri successors Rom. Pontifice, de quo p. 74, et seq. et 222, et 223.

DOMINICA POST ASCENS. CUM AUTEM VENERIT PAHACLITUS,

Q.PI

DOMINICA TERTIA POST PASCHA.

MODICUM, ET sox VTDEBITIS ME, JOAN.
xvi.

A PATRE PHOCEDIT, JoAN. XV. 26, &C.] Hie de processione Spiritus Sancti a Patre et Filio, ex p. 68, et seqq. UT OMNIS Q.UI vos INTENFICIT, JOAN. xvi. Hie praeceptum Decalogi Non 2, &c.]
"

occides,"

exponi

poterit,

de quo,

p.

279,

16,

genus, Christo susceptus, seternis gaudiis comVide quse de vita aBterna hapcnsatur.
bentuT, p. 92, et seqq.

&c.] Efficax consolationis dum temporarius mceror pro

et seqq.

ARBITRETUR
vitse

SE OBSEQ.UIUM, &c.] De omnibus adversis et calamitatibus hujus

idem judicandum

est

quod he

his,

Vos

VERO
pii

AUTEM GAUDEBIT.]
nus,

CONTRISTABIMINI, MUNDUS Quare perversi mi

quse Christi causa patimur, nempe eas esse magnum Dei in nos benevolentisB

signum, ut habetur,

p.

336.

vero acrius, a daemonibus infestentur, et proinde illi gaudeant, isti ver6 tristentur, vide p. 375.

IN

FESTO PENTECOST.
SERMONEM MEUM SER-

TllISTITIA VSSTRA

VERTETHR IK GAUfuturorum bonorum

Si Q.UIS IHLIGITME

DIUM, &c.]

Spe

quomodo

alacri et constanti

animo ad-

versa omnia toleraro debeamus, vide, p. 91, et seqq. et cur Deus sinat affligi

YABIT, JOAN. xiv. 23, &c.] Spiritus Sanctus ideo credentibus datur, ut sermonem Dei qui Decalogo comprehenditur,

servare possint, ad

quam rem,

ut

bonos, p. 378, et seq.

DOMINICA QUART A.
Si ENIM

NON ABIERO, PARACLITCS NOW

De Spiritu VF.NIKT, JOAN. xvi. 7. &c.] Saricto, deque admirandis ejus efFectibus, et donis habes, p. 66, 67, et seqq.

promptiores sint, adferat parochus quse habentur initio explicationis Decalogi, p. 237, et seqq. vel quoniam, p. 240, hie ad probandum Dei locus adducitur mandata non esse impossibilia, ideo de hac re aget ex, p. 239. Vel hodie exponet qua; traduntur de Confirmationis Sacramento, p. 137, et seq. Quandoquidem tali die Apostolos a

ARGUET MUNDUM DE PECCATO, &c.] Sancti proprium munus est, Spiritiis

corda et compunctionem movere, et pec-

Spiritu Saucto confirmatos fuisse docent Patres.

cantem intrinsecus arguere. Quse autem contritio vera sit, quasque res ea habere
debeat, p. 182, et seqq.
ferri

Huic etiam

FERIA SECUNDA POST PENTACOSTEN.

SlC ENIM

re-

remitti

possunt ea quse, de pecoatis quse non possunt, habentur, p. 183.

FlLIUM

DEUS DILEXIT MUNDUM, UT 8UUM UNIGENTUM DARET,

DOMINICA QUINTA.
Si

JOAN, iii. 16.] Hie locus proprius est ad ea populo exponenda, quse de eximia charitate cselestis Patris in genus huma-

arm PETIEHITIS PATRF.M IN NOMINE MEO, JOAN. xvi. 23, &c.] De oratione,
et ejus adjunctis hie proprias est decendi
a">a<J

num,

monstrata

in creatione, et gubernatione desed multo magis in Rcdemp;

<ivl

tione habentur, p. 336, et seq

locus, de qua, p. 317, et seq. USQ.UF. MODO NON PETISTIS

UT
AM,

Hie proprie de modo q-uo Deum &e.] per Christum orare debemus, de quo, p. Hie etiam locus, p. 331, 329, et seqq. adducitur ad probandum in nomine Christi

CREDIT IN BUM, NON OMNI" PEHEAT.) Hie quomodo fides in Chris tum omnibus hominibus ab omni sevo

necessaria fuerit,
et seq.

docendum

est ex, p. 31,

Qui CREDIT IN EUM, NON JUDICATUR.]-

orandum

esse.

De

verbo

"

credere"

habes, p. 22, quse hie

:

accommodare

poteris

ex qua etiam

di-

IN

FESTO ASCENSIONIS DOMINI.

cendi forma Filium Dei vere

demonstrabis, ex p. 67.

Deum

esse

ASSCMTUS EST IN CSLUM, ET 8EDET A QuiA NON CREDIT IN NOMINE UNIGENITI DEXTHIS DEI, MARC. xvi. 19, &c.] Quomodo Deifilius situnigeni FILII.] tus poteris declarare ex his, quse habentur, Hoc in loco artic. Symb. Apostolici qui
de Ascensione
seqq.
est, explicabitur, p.

57, et

p. 31, et contra qua ratione hie unigeni tus fratres habeat, p. 337, et 338.

396

Praxis Catechismi.
subsidiis produci possunt quas habentur, p. 361, et seq. vel de eleemosynis, p.

FERIA TERTIA POST PENTECOSTEN.

Qui NON INTRAT PER O9TIUM IN
OVIUM, JOAN.
x. 1,

OVII.E

328, 332.

HTPOCHITA

EJICE

hypocritis ad ea explicanda, quse de ligitinus rejicit, habes, p. 331. Item secunma ordinatione ministrorum Ecclesise dum aliquos. habentur, p. 212, et seqq. de ligitimo NlSI Q.UIS VENATUS FUERIT, &C. JoAN, Hi. ministro Sacramenti ordinis, p. 223. Hie de necessitate baptismi, 3, &c.] Ex OVES VOCEM EJCS AUDIUNT.] De in nomine Sanctissimse Trinitatis con-

&c.]

Hie locus pro-

PRIMUM TRABKM.]
orationes

De

quorum

Domi-

prius est

obedientia et honore, qui debetur Episcoet seq. pis et sacerdotibus agitur, p. 275,

qui

fertur,

ALIENUM AUTEM NOW BEauuNTUH.]

Hssreticorum ministros non esse sequendos, vide p. 14, qui autem eos sequuntur, non oves sed haedi sunt, p. 376.

de ejus effectibus, et in universum quicquid de eo habetur, p. 112, et seq.

explicabit.

IN FESTO SANCTISS. TRINITATIS

DATA EST MIHI POTESTAS IN
IN TEHHA, MATTH.
C.ELO
xxviii. 18, &c.] explicanda sunt quse de regno Christi in in suis Fidelipios, et ratione qua regnat bus, habentur, p. 346, et seqq. de regno eitam glorise ejusdem, p. 347, item de tarn mpotestate ipsius in Sacramentis

IN FESTO CORPORIS CHRTSTI. CARD ENIM MEA TERE EST CIBUS, &c. JOAN. vi. 56, &c.] De Eucharistiss Sa
cramento,
p. 146, et seq.

ET Hie

DOMINICA SECUNDA POST PENTECOSTEN,

Quas
est infra

HOMO aUIDAM
&c. Luc.
quse

Octavam Corporis Christi. FECIT CCENAK MAGNAM,

&c.]
dici

xvi. 1,

Ceense nomine,

stituendis

quam

conferendis, p.

108, et

de potestate item clavium ejusdem, qua

BAPTIZANTES

remittuntur peccata, p. 82, et seqq. Hie locus adducitur EOS.]

ad probandum, quo tempore baptismus

obligate caeperit, p. 118, et ideo necessi
tate ejusdem, et prassertim in infantibus ea proferri possunt quo; habentur, p. 122, et deinceps.

sumitur, coelestis gloria nobis significatur, quam hie pater familias in ipsa vitas clausula beatis doIn hoc argumentum, vide quas nabit. ponantur, p. 94, et seq. et 353. Vel coenas nomine cum Paulo, 1 Cor. ii. intelligitur

sub

finem

Sacrosanctum Christi corpus in de que vide, ut Sacramento altaris

:

supra, p. 146, et seq.

IN NOMINE PATRIS ET FILII ET SPIHITUS Hie de materia et forma bapSANCTI.]

tismi,

ET CJEPEHUNT OMNES
Quoniam omnes

qua sunt, p. 114, 115, 116, et seq. Hie etiam de accurate agendum est. Sanctissimse et gloriosissimas Trinitatis
mysterio poterunt agere Parochi, de quo

SIMTJL EXCUSARE.] excusationes ex mala concupiscentia proveniunt, ideo hie adversus concupiscentias pravas agendum erit, ex p. 309, et seq. Simulque miseria nostra ob oculos ponenda, qui ea respuihas

Docebunt autem pras26, et seqq. sertim vulgus imperitum Sanctissimam Trinitatem pingi et formari non posse, atque adeo si quando pingatur, illam picp.

mus, quae salutaria nobis sunt, rebus autem perniciosis nos addicimus, ut hi

VILLAM

fecerunt, p. 350, et seq. Vide in superbos, et ambiEMI.]

turam proprietates quasdam

illius

expri-

mere, ut habetur, p. 249, el ocqq. DOCENTES EOS SKHVAHF. aU^CUNa MANDATI.] Hie de necessitate, et possibilitate servandae legis divines proferentur,

per hunc designantur, habentur, p. 299, et seq.

tiosos, qui

quae

JCOA BOT7M EMI auiNauE.]

ros, p.

Vide in ava-

UxoHEM

et seqq. quse habentur, p. 239,

secundum alios. ESTOTE ERGO MISERCIORDES SICUT ET HOMO Q.UIDAM ERAT DIVES Q.UI INDDEBAPATER VESTER CO5LE8TIS, &C. LlJC. vi. TUH, fcc. Luc. xvi. 1, &c.] De varie36, &c.]
nica,
4.

IN

EADEM DOMINICA.
De hoc Evangelic
juxta
in

313, et seq. Hie deteatanda libido, et DUXI.] commendanda continentia et castitas, quas aditum nobis ad caelorum regnum facilem prasbet, vide p. 288, et seq. Vel

Domi

aliarum

Ecclesiarum

morem.

DATE ET DABITCR VOBIS.] Hie de communicandis cum proximis hujus vitas

tate in vestibus fugienda, vide quae ha Et quomodo bentur, p. 290, et 291. necessariis tantum rebus ad victum et vestitum pertinentibus content! esse de-

beamus,

p.

360.

Praxis Catechismi.
SEPULTUS EST IN INFERNO.]
Ecce
quae

397
TOBIS, OMNIS Q.UI IHASHEBC verba exponuntur, p. 281,

EGO AUTEM DICO

CITUR.]
et seq.

pcena maneat improbos, qui morte praeoccupati sceleribus pleni decedunt, de qua,
p. 64, et 65.

UT POHTAHETCR AB
gelorum
IN
si
officia

AxsELis.] Inter Anhoc non postremum est,

AuniSTIS aUIA DICTUM EST ANTIQ.UIS. NON M.KCHABEHIS, &c.] Hie si militer exponatur hoc prseceptum, de quo habe
tur, p.

vide p. 333, et seq.

286, vel

"

cum

turbae irruerent in

SUM ABKAH.K.] De recaptaculis animarum post mortem habes, p. 51, et seq.

Jesum, ut

supra."

DOMINICA SEXTA.
MlSEREOR SUPER TUHBAM, aUIA ECCB JAM TRIDUO SUSTINENT ME. MARC, Viii.
2,

DOMINICA TERTIA POST PENTECOSTEN.

GUADIUM EHIT IS
CATOHE
CCELO SUPER UNO PECPtEVITENTIAM AGENTE, &C.

&c.]

Prater ea, quae notata sunt in

Luc. xv. 7, &c.] Inter caetera, quae ad poenitentiam, agendam peccatorem exstimulare debent, est ista ccelitum laetitia, qua perfruuntur ob peccatoris converp. 176, et

Dominica quarta Quadragesimaa poterit Parochus ea hue proferre, quse de paterna Dei de hominibus cura habentur, p. 332,
et seq.

sionern, Plura habes in 247, vel

HOMO

hanc sententiam, Q.UIDAM FECIT

ut in Dominica praecedenti.

Si DIMISERO EOS JEJUNOS DEFICIENT IN Hie de imbecillitate hominum, qui VIA.] nullum opus Deo gratum sine adjumento Dei possunt instituere, agendum est, ut
Audistis habetur, p. 350, et seq. vel, quia dictum est antiquis. Non occides, ut supra."
"

DOMINICA QUARTA POST PENTECOSTEN.

CUM TURBA IRRUERENT
IX JESUM UT AUD. VEHBUM, &C. Luc. V. 1, &C.] Vide exhortationem ad audiendum dili-

DOMINICA SEPTIMA POST PENTECOSTEN.

FALSIS

genter verbum Dei, p. 14, et in prsefat. ATTENDITE A MATTH. vii. Et quomodo pro captu cujusque tradenda
sitdoctrina Evangelii, ibidem infra
;

PROPHETIS,

&c.

idque

praesertim diebus festis audiendum, p. 263.

Hie cavendum 15, &c.] Quis vero cenpracipitur ab hereticis. sendus sit haereticus habes, p. 73. Quo

ASCENHENS IN UNAM NAVEM, Q.VJK EHAT. SIMONIS, &c.] Petri navem non alterius
ex Apostolis ingressus est Christus ut hoc suo facto insinuaret Petrum cum
caput esse et principem de hac tu, vide p. 74, et seq. et 222. Exi A ME DOMINE.] Q.ui ad sacram
succcssoribus

modo autem
tem

hi,

cum

in Ecclesia
p. 73.

non

sint,

ab ea puniri possint,

Quibus au

artibus hi falsi prophetae utantur ad impia sua dogmata infundenda, habes,

p. 14.

pastorum Ecclesiae

IN IONEM MITTETUR, &c.]

infernali, p. 51.

De hoc

igne

SED aUI FACIT VOLUNTATEM PATHIS MEI,

&c.]

synaxin accedunt, in Petri exemplo et centurionis, Matth. viii. agnoscant esse se

tanti

Haec sententia

brevissima, docens

est veluti methodus qua ratione ad regnum

:

hospitis quae

praesentia indignissimos

vide

de prseparatione Eucharistisa

tiaduntur, p. 167, et seq. vel aliarum Ecclesiarum ritum.

secundum

ESTOTE ERGO MISERICORDES SICDT ET PA

TER, &c. Luc.
vi.

36, &c.]

Ut Christus

nobis condonet, prius condouare ipsi debcmus iis a quibus laesi fuerimus. Vide Dimitte explicationem illius petitionis : nobis debita nostra," &c. p. 364, et seq. Vide item de hoc Evang. in festo Trinit.
"

quare quihanc sen tentiam prae oculis habere debemus, vide p. 350, et deinceps, ubi hffic tcrtia petitio, Fiat voluntas tua, sicut in coslo et in Vel Misereor super terra," explicatur. turbam," ut in praecedenti Dominica.

coelorum pervenire possimus

cumque cupimus

illud adipsci,

"

"

DOMINICA OCTAVA POST PENTECOSTEN.

DOMINICA QUINTA COSTEN.

REDDE HATIONEM VILLICATIONIS TUK, Luc, xvi. 2, &c.] De ratione reddenda, POST PENTEcum unusquisque migrat e vita, vide p.
61.

AUJIISTIS Q.UIA DICTUM EST ANTIQ.UIS. NON DECIDES, &c. MATTH. v. 33, &c.] Hujus loci erit hoc decalogi prseceptum exponere, prout habetur, p. 279, et seq.

FACITE VOBIS AMICOS DE MAMMONA INIauiTATis.] Ideo divites a Deo bonis cumulantur, ut pauperibus ea ero^ent, 363. Hie ad eleemosynas suo
p.

34

398

Praxis Catechismi.
recte insigniuntur.
tione, p. 133, et seq.

exhortari Parochus, prout est, p. 298, 299, et 328. Hie etiam locus pro inter-

Vide de

his et ahia

baptismi caeremoniis, et earum significa-

cessione Sanctorum
et seq. 326,
et
falsis prophetis,"

facit,

de qua,

p.

327;

vel

"Attendite

245, a

SUSPICIEXS IN CCELUM INGEMUIT, &C.]

ut in praeccdenti

Domi

nica,

sicque deinceps omnia Evangelia

Cum Deus lum quam

quse consequenter in rcliquis Dominicis proponuntur, in quibusdam Ecclesiis, in precedent! Dominica legi consueverunt, quod notare supersedimus.

ubique, cur potius in coeoculus convertamus, et Prrecur in ccelis esse dicatur, p. 339. terea quoniam sacra literae nos surdos et
sit

alio

DOMINICA NONA POST PENTECOSTEN.

FLEVIT SUPER ILLAM, Luc. xix. 41 .]
Flevit

omnibus membris captos sape ut habetur, p. 366, hie de appellant malis quse peccatum invehit, ut ibidem habetur. disserere Parochus commode
cascos, et
:

poterit.

DOMINICA

XII.

Quomodo Christus, ut nos flere doceat. vero in pcenitudine erratorum sint adhibcndffi lacrymse, et

quam

diligcnter pro-

curandss, habes, p.
agitur.

186,ubide contritione

DlLlGES DOMINUM DEUM TUUM EX TOTO CORDE TUO, &c. Luc. x. 37, &c.] In hanc sentcntiam populo proponantur,

qua habentur
gi, p.

initio explicationis

Decalo-

QUIA

si

COGNOVISSES ET Tc.]
p.

Summa

est status nostri miseria

nostram miseriam
350.

non agnoscere, vide

Q.UIA VENIENT DIES IN TE, ET CIRCUMDABUNT TE, &c.] Hierusalem in exem-

237, usque ad secundum praeceptum, vel quia hoc Evangelium concurrit cum Dominica decima-septima, postcriorem hujus Evangelii partem priori prsetermissa exponet. HOMO 4UIDAM DESCENDEBT.T AB HlF.UUSAI.KM iw HIERICO, &c.] Hominis hujus ita miserabiliter a latronibus vulnerati nomine, Doctores intelligunt humanam naturam post Adae lapsum, qua?, quot, qualia, et quanta, vulnera accoperit,

plum punitur hujus hominis, qui, multis a Deo beneticiis ornatus, male eis in sui
perniciem abutitur, vide p. 377.

DOMINICA DECIMA.
II.EC APUI) SE

Quibus

ORABAT, LUC. Xviii. 11, &C.] virtutibus oratio debeat esse co-

habes, p. 31, 32, et 350, et seq. 358, et seqq. ct 382, et seq. sscpeque alibi.

mitata, ut Deo placeat, et ab co exaudiatur, vide p. 327, et seq.

SAMAUITANUS AUTEM INFUNDENS OLEUM,

Hie de Sacramentis agat Paro chus, quffi a nostro Samaritano, id est a Christo instituta sunt, tamquam remedia contra vulnera humanae natural, per Adre lapsum inflicta, ut habetur, p. 103, 104.
&c.]

DEUS PUOPITIUS ESTO MIHI PECCATOni.] Hoc veri pffinitentis exemplum inter alia
proponitur, p. 327.

Quare cum

istius

turn aliorum exemplo, qui habentur ibi dem et p. 184, 185, ad veram poenitenEst tiam Parochi fidelcs excitabunt.

CURAM ILLIUS HABE.] Nota manum et Ecclesiam uni

genus huhomini a
p.

cum pecpra3terea exemplum eorum, qui, orant et exaudiuntur, catores sint,

Christo commissam, qua de re vide,

Deum

p.

322.

Deum
QUI

precaturi accedere

Denique quanta humilitate ad debeamus hie

74, et seq. QlIIS HOIIUM VIDETUR FUISSE PHOXIMUS.] Ex hoc loco quis sit proximus explicatur, p.

demonstratur, p. 328. SE EXALTAT, HUMI LI ABITUR.]

Christ! humilitatis

302.

JESU PRECEPTOR, MISERERE NOSTRI, LlC. xvii. 1 3, &c.]-De nomine Jesu, vide p. 33. ITK, OSTENDITE VOS SACEHDOTIBUS, &C.] DOMINICA XI. Vide quoB in hanc sententiam dicta sunt Dominica secunda post Epiphaniam ET DEPRECABANTUR EUM, UT ILI.I IMPOvide prseterea, p. 191, ubi nominatim hie MANUM, MARC, vii. 32, &c.] Istolocus adducitur. rum exemplo, qui Christum pro muto et Quomodo item benelidepondus habet ad nostram superbiam primendam, p. 43.
:
>AT

exemplum maximum

DOMINICA

XIII.

surdo ad

terpellant,

eum adducto, ut sanaretur, inmonemur pro aliis orare. Quomodo verb id faciendum et pro qui-

cio

contritionis peccata remittantur,

ex

hoc loco probatur, p. 188, et 189. Quse tamen confessionem requirit, ut habetur,
p. 184, et 190.

bus orandum habes, p. 324, et seq. MlSIT DIOITOS IN AURICULAS EJUS.] Christi exemplo pueris in baptismo aurcs, oculi, pectus, humeri signo crucis

NE

SOLICIT! SITIS ANIM;E VESTH.I?, &c.

vi. 25, &c.] Quantum derata solicitudo congerendarum

MATTH.

immoopum,

Praxis Calechismi.
CJEterseque

399
p. 124, et

cupiditates animne saluti ob-

fide

muniantur,

de patrinis,

p.

312, et seq. et hujus morbi remedium habes, p. 314, et seq. 8ciT PATER TESTER Q.UOI) OMXIBUS HIS
sint, vide p.

120, et seq.

REMITTUXTUR TIIU PECCATA TUA, &c.] Christum ut hominem primum omnium

potestatem remittcndorum peccatorum habuisse ex hoc loco probatur, p. 83. Porro dum Sacerdos, jurisdictionem habens vel ordinariam vel delegatam, rite
pffinitenti

IXDIGETIS.]

Etiamsi Dcus sciat desi-

deria nostra et indigentiam, cur ei preces

PBIMUM De iis

porrigamus, p. 320. Q.UJERITE REGXUM DEI, &c.] quse petenda sunt et quo ordine, habentur, p. 323, et seq. et 340, et seq. Porro hie commode secunda petitio Do-

peccata remittit,

non minus

absolvitur, quam paralyticus, quantum est ex parte Sacram. De forma absolutionis habes, p. 181, et 182.

ininicse orationis tota explicabitur, ut habetur, p. 343, et seq.

Hie

ET HUC OMNIA AIUIIEXTUR

360.

VOBIS, &C.]
p. 359, et

DC blasphemia Bi.AsriiF.MAT, &c.] habetur, p. 261, et de juramento, p. 251,

et seq.

Quatenus temporalia petenda,

DOMINICA XV.
ET
RESEDIT
atTI

DOMINICA XIX.
vii.

ERAT MORTUUS, LuC.

quidam
alii

15.]

Si hie mortuus et

sint

Qui NUPTIAS FECIT FILIO SUO, MATTH. xxii. 2, &c.] Quibus de causis vir et
mulier conjungi debeant, vide p. 229, et quse sponsa; magis sint quasrendcc, p. 230, et de mutuis viri et mulieris officiis, p.
233,
et seq.

revocati

dum

ad vitam, quomodo intclligenquod Christus primus omnium re-

Hie tractari posurrexerit, vide p. 53. terit articulus Syrnboli Apostolici penult, de carnis resurrectione p. 85, et seq.

et

quod

Deum

orandi causa
officio

certis

temporibus a

matrimonii

DOMINICA
Si LICET
&c.] rum,
seq.

XVI.

abstinere debeant, p. 236. Item de tribus matrimonii bonis ; p. 233.

SABBATO CURAHE, Luc. xiv. 3, De Sanctilicatione dierum festoa quibus tune abstincndum,
sit,

CoNTUMELIIS AFFECTOS OCCIDF.RUXT, &C. De rontumelia, detractione, murmuratione, cffiterisquse vitiis quibus la;ditur, vide p. 303, et seq.

proximus
<fec.]

et

quidve agendum

habes, p. 268, et

NOX

CcM IXVITATUS
Hie locus

FERIS AD XUPTIAS, &C.]

Christianos

cst cohortandi

IIABEXS VESTEM XUPTIALEM, Vestem hanc nuptialem vestis Candida, vel sudariolum quod baptizatis datur, designat, de quo p. 135.

omnes, ne alii aliis se praferant, ut est, p. 338, neve ambitiosi sint honorumque
cupidiores, ut est, p. 41.

MlTTITE IX TKXEBRAS EXTF.RIOHES, &C.]

De
64.

sentcntia et psena damnatorum, p.

DOMINICA
DILIGES
xxii. 37,

XVII.

DOMINICA XX.
Q.UIDAM RF.GULUS, cujus FILIUS ixFIRMABATUR, JOAX. iv. 46, &c.] Unde
tot miseriffi et adversitates, et quce quotin malis et que illaj sint, p. 358.

DomiTDX DEUM TUUM, MATTH. ERAT

&c.]

Vide Evangelium Domi

TIE

nica; xii. ut supra.

QUID VOBIS VIDETUR

CHRISTO, &c.] Christus quomodo sit David filius, vide Quomodo item non sit filius p. 40. David ratione Divinitatis, habes, p. 36.

Quo

rebus adversis confugiendum, p. 375, et 380. Hie exponi poterit ultima petitio

Dominicae orationis malo," p. 381.

"

Sed

libera

nos a

DOMINICA
ET
MATTH.
ix. 2,

XVIII.

VI DENS AUTEJI JESUS

&c.]

FIDEM EORUM, Ecce quantum fide

DOMINICA XXI.
REPDE auon DEBES, MATTH.
"

Deus ad aliquod donum alteri non modo non petenti, sed ne cogiHinc fit ut tanti quidem impertiendum.
aliena moveatur

xviii. 28, &c.j Restitutio pasnitenti est necessaria, annon difnittitur absolvatur, quia tequam peccatum, nisi restituatur ablatum," ut

in baptismo infantes regenerationis fiant suse assenparticipes, non quia mentis

tione credant, sed quia susccptorum, vel sin minus, (si fideles fuerint)

inquit Augustinus
p.

vide de restitutione,
furto,

294, et 296.

Item de

rapina,

usuris et aliis

illicitis

rerum usurpationi-

parentum,

Ecclepise Catholics (ut ait Augustinus)

bus, p. 294, et seq. Sr ?fox nF.MisEniTis, &c.]

Hie expona-

400

Praxis Catcchismi.
:

tur pelitio ilia orationis Dominicse et nos mitte nobis debita nostra, sicut et seq. dimittimus," &c. p. 364,
"Di-

Si TETlttEHO

TASTCM FIMBRIAM
reliquiis

VESTI-

MENTJ.]
cultu, et

Sanctorum, e* veneratione earum aget Parochus

Hie de

ex, p. 320, et seq.

DOMINICA

XXII.

ET CUM VENISSET

JfiSUS

IN

DoMUM

MAGISTER! SCIMUS Q.UIA VERAX F.S, MATTH. xxii. 16, &c.] Genus assentationis

PRINCIPIS, Scc.] Hicde rationejuvandi mortuos per sacrificium Missa; et oraet 326, vcl in quitiones, de qua p. 175,

calamipessimum, quae ad proximi tatem et perniciem adhibetur. De aduQuia latione habes p. 304, et 305. &c. De mendacio vide, p. verax
es,"

busbam
ibidem.

Ecclesiis

legitur

Evangelium

Dominicae IV.

Quadragesima;, de quo Si plures sint Dominica; inter

303, et seq. ubi notatur

hoc ipsum

testi-

Pentecosten et Adventum, servetur quod de his in Breviarii rubricis habetur.

monium ex hoc Evangclio

decerptum.
et p.

REDBITE auJE SUNT CJESARIS C;ESARI,

&c

.]

Vide quoe debentur principibus

in potestate constitutis,

DOMINICA XXIV. POST PENTE COSTEN.

CUM EHOO
V1DERITIS ABOMIN ATIOXEM DESOLAT10NIS STANTEMIN LOCO SACRO, MATTH. xxiv. 15, &c.] Hie de signis diem judicii agendum est, pracedentibus
de quibus, p. 64.

superioribus

276.

DOMINICA

XXIII.

POST PENTECOSTEN.

ORATE AUTEM NE FIAT FUGA TESTRA, &c.] ECCE PRISCEPS UNUS ACCESSIT ET ADOHAHie locus ad probandum temporalia a MATTH. ix. 18, &C.] BAT EUM DICEIfS, Deo peti posse inducitur. p. 360, unde infideles et Christiani
Hie differentia, qua a morbis libcrari cupiunt, de qua p. 382, non ad et quomodo in morbis ad Deum,
prffistigiatorum rendum, ibid p. 383.

de hoc argumento Parochi etiam agere turn ibidem, turn p. 323, poterunt, de quo
et 324, agitur.

incantationes

sit

recur-

SED
E8T.]

PROPTER ELECTOS
Hie de

BREYIABUNTUR
potestate et

FlLIA MEA MODO DEFUXCTA

HlC de

DIES ILLI.]
poterit

damonum

ad morte et novissimis, de quibus ssepe

populum agendum
et 206.

esse proecipitur, p. 65,

agi qui quantum possunt, tentare non quamdiu volunt, homines et seq. possunt. ut habetur, p. 375,

GENERAL INDEX.
Abbots, permitted sometimes to admin ister Minor Orders . .
Angels, with wisdom and power To be honoured .
.

Abraham,

his pilgrimage
s

.
.

223 242
51 177 181 196
]

Abraham

bosom

. Absolved, who are to be . Absolution, form of Power of, to whom confided

.
.

Accidents, remain in the holy rist without a subject

self

Eucha
.

63

Adam, misery brought by him on him

and on his posterity 358 In a state of innocence wanted food to recruit his 358 strength Difference between his necessities and ours . . 359 Sin, the cause of his wants 358 in Paradise, was not to Although
. . . .

Why represented in human form Their care of man . . Their obedience to God . Angel, taught Tobias many things Angelical salutation, the Church has added to it prayers to the Virgin 326 In it God is honoured 326 . 282 Anger, when sinful, when not Articles of the Creed The first 21 The second . . 31 .
.

30 245 250 333 355 334

lead a life of indolence but his labour not painful . . 353 His posterity deprived of the fruit of the tree of life, and cursed by
;

<1

Compared with Christ Adultery, what

.

....
.
.

. .
.

Why
Its
Its

prohibited after
.
.

murder
.
.

enormity
injustice

358 42 287 286 289 289

The third The fourth The fifth The sixth The seventh The eighth The ninth The tenth The eleventh The twelfth
jesty

Ascension of Christ, declares his

.... .... .... .... .... .... .... .... .... ....
.

37 43 50 57
61

65 70 81 85 92 58 58

ma

and glory Reasons for

Christ ascended as

...
.
. .

Its prohibition

includes that of every species of impurity . 287 Also evil thoughts . . 288 It impresses a peculiar mark of de gradation 289
Its evils

man, soul and

57

and punishment

....
.

. body, into heaven The ascension of Christ, the end, as it were, to which all the other

mysteries are referred Avarice, reprehension of

58 312
112 112
the

289, 290
. . Baptism, sacrament of Knowledge of, very necessary When to be explained by .

Almsdeeds, their necessity Exhortation to

297 298 bound to labour, in order to bestow them on the necessitous 298 To be united to prayer 332 A medicine to cure the wounds of the soul 372
.

We

are

...
.

pastor

113

Affinity of sponsors, with tracted . .

....
whom
.

The signification of the word 113 The sacrament of, by what names
expressed
Its definition as
Its
. . .

con
121, 142

a sacrament
. .

113 114
1

matter

Amen,

14

its

signification at the
s

end of
.

The
337 387 29
30

the Lord

baptismal water not the sacra

.

Prayer

Why

ment
Water,
its

reserved to the priest in the

matter

.
.

Sacrifice of the

Mass

Angels, creation of Adorned with grace

creation
. .

...
from
.

their
.

Figures of baptism Chrism, why used in baptism Form of baptism .

Different

115 115 ] ] 5
1

15

amongst the Greeks

116 117

34*

401

402

General Index.
. . Beatitude, accessaries of Benignity of God rescues us from evil

Baptism, why administered by the 117 Apostles in the name of Jesus May be administered in three differ 117 . ent ways . . May be administered by one or 118 . three ablutions . .
.

96

in

many ways

384
359 223 221

Benediction

of God, the cause

why
.

. our works prosper Bishops alone confer holy orders

Words

of form, to be pronounced
. . . .

Their

office

with the ablution Head to be washed

Instituted

118 118
118

Blasphemy of God and of

...

his saints a

by Christ our Lord, and

. . . .

when
Its

power of sanctifying, when given

water
.

to

.118
.

261 . . . grievous crime . 357, 35S Blessings, temporal So many helps to obtain spiritual . . . 357 blessings 359 . . Bread, signification of
Catechism,
its
. . necessity the comprehension of

When

the obligation

of receiving
.

baptism commenced

. . Ministers of . Order to be observed amongst

.
.

118 119 120

15 15

Adapted
all

to

classes

Why

priests

may

baptize in pre
. .

Character

sence of the bishop

. Necessary to salvation To be administered to infants

.
.

120 123 123 124 124

baptized in the faith of their parents and of the Church To be baptized as soon as possible
Infants

Ill Ill . accomplishes in us . . 271 Charity, two precepts of To our neighbour originates in the love of God 271

impressed, the effect three of the sacraments .

it

of

What

Its duties

The manner

of administering bap tism to adults different from that 124 of administering it to infants When to be immediately conferred

embraces as its objects 284 Chastity belongs not only to virgins, but also to such as lead a life of
it

Whom

... ....

283

upon adults
Dispositions

125
be

celibacy, as well as to those live in a married state

who
.

288
288

which

should

To

be preserved with most vigilant

. .

brought to

Those who

126 . it by adults are to be baptized asked if they wish to be admitted to the

.
.

care
Its preservatives

sacrament

125, 135
125, 126

When
To

to be administered to the in

288, 290 Cautions in avoiding the occasions of its violation . . . 291 Ceremonies, &c. of baptism reduced
to three

sane and the lethargic

obtain
its

heads
.
.

133 145 192 209 35 36 36

grace, faith necessary Requires penitence as a condition Remits and eradicates every sin

126 126 127

Rites,

&c. of the sacrament of con

. . .

firmation

after, but 1 27 . does not constitute sin Proper effect of baptism the remis 128 . . sion of all sin Remits sin, and the punishments 128 . . . due to sin

Concupiscence remains

Of penance Of extreme unction

Christ, his

.
.

kingdom

spiritual

Two

Remits not the punishment due to

. . the civil laws Restores not our nature to

natures of called our Lord . . Not to be called the Son of God by . adoption, but by nature Derived his origin according to the

...
. .

Why

39

12
ori

flesh

from David

40
41

its
.

ginal perfection,
Its fruits

....
and

Why
129
12
131 131

called a second

Adam
.

why
. .
.

Reads us a salutary lesson of humi

lity in his birth
.

Impresses a character

To

repeat

it

a sacrilege
.

. .

Opens heaven

132
131

The

baptismal font, consecrated

how and when

. .
.

136 In baptism, names to be imposed 13J . . . Its ceremonies and eleventh the Beatitude see twelfth articles of the Creed 85, 92
Essential happiness, in
Illustrations of

Expiated our crimes by his blood Instituted all the sacraments . Is our brother . . . His resurrection severs not the ties of brotherhood subsisting be tween him and man . Should be imitated by submitting will to the will of God our

42 84
108

337

337 355

The mystery

...

what it consists

9(

9G

of his passion the greatest manifestation of God s . 364 power and goodness

General Index.
of his passion ("Vist, the mediation obtains the pardon of our sins 368
(
"

403

Concupiscence, Thou shalt not covet,"

meaning of
"

jristian

philosophy superior to hu

man wisdom
The
tians the

...
of
all
. .
.

...
.

23 338

spiritual origin

Chris

neighbour s wife" Danger of such criminal thoughts . Confession, its importance

Thy

313 314 314

189
191 192 191 191 192 191

same

Why

instituted

.
.

. . . .

The

science of a Christian compre hended in one thing . 16, 19

Its necessity Its nature and Its definition

.
. . .

efficacy
.

What
(

should engage the labours of a Christian teacher . .

its
it

mrch,

proper acceptation

How

differs

from the synagogue

Designated by a variety of names Militant and triumphant . . Figures and comparisons of Who excluded from . . Distinctive marks of Visible head of

16 71 71 71

Its rites

Called

"

and ceremonies an accusation," and

why

...
. .

Unity
Sanctity
Catholicity
Apostolicity
Infallible criterion
. .

...
.

72 73 73 74 74 74 76 77 77

Confession, judgment pronounced in its tribunal different from that pro nounced in courts of civil law 191 Instituted by the goodness and . 191 , mercy of Christ . . 191 . Figures of

by which to distin guish the true from a false Church Cannot err True worship of God only in the true Church . God, her founder That she possesses the keys of the of heaven, known bv kingdom

....
...
.

77 78
78 78

193 193 193, 195 Its minister . . 196 Not to be profaned by idle excuses 198 Guilt of those who, through false shame, conceal sins in confession 198
of,
.

Law

When When

who bound by

obligatory on children to be repeated .

.

faith

78
"

Why we say
(

believe the

Church,"

Requires diligent examination of conscience . . . Confessor, when he should dismiss the penitent without absolution . Confidence in prayer, motives to . . Confirmation, sacrament of Name of A sacrament . . . .

199

....
.

not in the Church . . Vic, derivation and meaning of the

79

word

....
its

216
sig

Clerical tonsure, nification .

(

origin
.

and
.

216
147

Dmmunion, one of the names of the

Eucharist
.
. . . . . 167 Preparation for Obligatory on all, at least at Easter 1 69 Under one kind . . . 171

it and baptism by Christ Why called the sacrament of chrism . . Chrism, its matter Consecrated by a bishop . Why made of oil and balsam The ceremonies and time of its con

Difference between

199 329 137 137 137 138

139

Instituted

40 139 140 140

1

secration

140
141

Accompanied with prayer

Form
Its

of

Vmcupiscence, what, and

bited

....
why
. . .

....
.

prohi

Three things

to

be observed in

312
127 352 309 311

Remains in baptized persons, but

does not constitute sin
. .

The

Assails even the just root of all evil

sinful

.
.

Not always
ral

. . proper minister it requires a sponsor . Affinity contracted with the sponsor At what age to be received . Appertains equally to all Christians Adults who receive it shouM be

141 141 141

Why

142 142 142 143

Implanted in us by

God

as a natu

pierced with sorrow lor their sins 143

311 . . . propensity Depraved by primeval prevarication 311 When well-regulated, attended with
certain advantages
"sin"

Should, before receiving course to confession Imparts a new grace

Its effects
. .

it,
.

have re
.
.

. .

Why called by St. Paul Who are most enslaved to it

Antidotes against . How known to be sinful
.

. .
.

311 312 315 315 312

. .
.

Cannot be reiterated . Its rites and ceremonies At what time in particular

.

143 143 143 145 145

145 184 188

to be
. . .

administered
Contrition,

. . . .

To

property and to covet his wife, how they differ 310

covet a neighbour
s

what

Its efficacy

404
Cor.trition, its intensity

General Index.
re Eucharist, to be consecrated, and . 148, 169 ceived fasting One of the seven sacraments In it we adore the body and blood . 148, 169 of Christ What properly constitutes the sacra 148 ment of Difference between it and the other
. .

Requires a particular sin every mortal

sorrow

for

What

it

requires
.
.

Motives to Fruit of

8b
>

1!

Names

of

....

Creature, new in Christ, Cross of Christ, its value

what
.
_

. .

Crown

of glory prepared

for the just

Its

. sacraments nature as a sacrament constituted the consecration of the matter 148

"

Debts from which

released,

why

petition called ours

we

to

be

Is

by one sacrament, not many

Signifies three things

Its

Decalogue Is an epitome of
Its

all

laws

III
.
<M

Why

commandments
two
its

Decalogue,

emanating from God a 238 its observance strong motive to 339 With what majesty promulgated Delicacies of the table not a fit object 361 . of prayer an Demon, transforming himself into us to angel of light, persuades 3 desire as good what is the contrary

reducible to the cardinal precepts of charity

237

150 . matter twofold in it a little water is mixed 150, 165 with wine What signified by the bread and i ro
.

wine

Its

form
of the

Form

153, 180 consecration of the

.

wine

i
.

f^t

The words

of consecration effects
.

three things

156
I 59

Contains the real body and blood of

Christ
Is
.

Why

called

"

the evil

one"

3t

To him

of attributable all the evils

is

not merely a sign of the body of 15V . . Christ

which our neighbour

the cause

apparently

Its fruits

....
. .

385
and
rulers

Contains Christ entire

160
I 60

Their assaults

What

it

contains
.

by
.

"concomi

Why

called the princes

tance"

of darkness

The two
rately

consecrations,

why

sepa

Against

whom

level they do not

.

made

160

their attacks

Their power restrained Descent of Christ to hell

375 375

Reason of

Christ whole and entire contained in every particle of either species 160 The substance of bread and wine 1 6 1 remain not after consecration

he tempts Devil, with what design called "the tempter"

us 37b

Why

called

bread and wine after

Why

consecration

162

What

means he uses

to

tempt us

Wonderful

in what Doctrine of the Catholic faith, . contained of Christian doctrine, four heads

change which takes sacrament of the, place in the

called transubstantiation
.

163

Not

to

be examined with too curious

Christ
is
. m

a scrutiny

....
present in the

exalted exer Enemies, love of, a most 283, cise of charity Those who love their enemies are
.

How
2f

Eu
I 63

charist

The
370 369

the children of

To

be forgiven,
.

if

God we hope
.

for for

bread and wine re species of 164 . main without any subject Administration of, why instituted by
Christ under the species of bread

giveness To be loved

and wine
, God
.

....
the sacraments

The unforgiving should beg of . the grace to forgive

Our
invisible

The
371

How

enemies
loss

374
a

Eucharist, those deprived

great spiritual
Its institution
Its

of, suffer

, all grace imparts grace The first grace" not given to without having received the

source of
it

man
Eu.

desire charist, at least in

The end

of

all

of names Designated by a variety

dignity and excellence

called

Why

communion

Prefigured by the Its advantages Three ways of receiving

manna
.

General Index.
Eucharist, those who, when they are prepared to receive the body of the Lord sacramentally, receive it

405

Faith necessary to salvation Its degrees many

What we
which
son

...
than

19

are

first

to believe

20 20

only in desire, deprive themselves of the greatest blessings .

The knowledge much more

is

derived from Faith

certain

that

Unlawful

for any to approach, with out sacramental confession, should a priest be accessible, and the con science be burdened with mortal

founded on

human

rea

23
s

sin

16

The marriage

debt to be abstained from for some days before receiv

. .

Omnipotence how useful and necessary In the redemption was always ne

In
cessary

God

ing it To be received often Was received daily by the faithful, in the early ages of the Church Denied to those who have not ar rived at the use of reason .

16 16 17

Of old same as ours Must precede penance

Necessary in prayer

....
. . .
. . .

...

28 32
3.3
]

Firmness
Injuries

of,

principal thing in
.
.

False testimony, what

which

it inflicts

73 228 prayer 329 302 302

. .

Denied Denied

to infants, and to the insane

why
.

17 17 17
17

Forbidden not only in a court of

justice

but also in every other

Not administered
both species

place

to the laity
.
.

under
.

Against ourselves unlawful

Includes
lies

Why

this custom was established by the Church 172

.

Power

of consecrating,
. .

Fasting and alms-deeds to be united with prayer. See Alms-deeds 297

Father, signification of, as applied to God. See First Article of the

....
.

302 302 303

given
.

to

priests alone

173
i

The

unconsecrated not allowed to touch the sacred vessels

sacrifice

victim most acceptable to God by Christ for two rea sons . . 17; As a sacrament, has the effect of
.

....
. . . .

Creed

21

Why
,

the

first

person
"

of the
. .

B.
21

Instituted

Father" . Trinity is called Fathers, who are called Fathers of every description to be

275

meriting ; but as a sacrifice, has the effect not only of meriting, but also of satisfying 173
Sacrifice of,

honoured 275 the Father of all 333 Name of Father, as applied to God

God

inspires confidence in prayer

when

See parents
festivals

instituted

Figures and prophecies of An ineffable pledge of love Why called our bread" Why called our daily bread" See sacrifice . .
"

174 174

commanded

.... ....
.
. .

to be observed
.
.

Why
Other

instituted

329 278 268 268 267

"

363 363 363 174

fly

festivals besides the

.

Sabbath
.

observed by the Jews

The most solemn

Evils,

to

We

when we suffer, we should God for refuge

. .

How
381

church to be observed by Christians

s

pray not for deliverance from

ill evil

Some

....
.
. .

igure of Christ
tivity

383

things

commonly thought evil,

Of his cross Of confession

.... .... ....

festivals

of the

267 269
41

conception and

Na
44
191

yet very advantageous 383 Those only we deprecate, which are of no spiritual advantage 383 From what evils we should pray to be delivered 333 The evils of which our neighbour
.
.

lattery, a detestable vice

304, 305
.

Flatterers guilty of traction .

calumny and de
.

apparently the cause, to be at tributed to the devil . .

is

ood of the soul, variety of . orm of the Sacrament of Baptism Of Confirmation Of the Eucharist . .
. . . .

305 362
116 140 153 181

335
381 200 208 209

Exemption from

evil to

be asked of
.
.

God
Extreme Unction
.

Of Penance Of Extreme Unction orm of prayer to God and

.
.

207 327
289

When to be administered How to be administered

different

ornication, evils
it

...
which

....
it

the Saints

carries

with

400
Fornication, detestation of
.
.

General Index.
287 298 358
360 397 341 94 24 25, 26
29
3od, without his aid and assistance we cannot aspire to Christian

Frugality should be practised . Fruit of the tree of life

wisdom

351

Gain, the fruit of honest industry Glory, what

.

Of God, how prayed for Of the Saints incomprehensible

God, one only and not more

....
.

Requires the greatest love in every 355 . thing we do in his service 356 All his works good Imparted his goodness to all his
. . .

works

.....
we
.

356 356 356

Why
The

called Father
all

Omnipotent

Creator of Preserves and

created

.... ....
. . . . .

Why

in particular holy will

....
.
.

venerate his

His ways unsearchable

governs what
"

he
177

Consults for our interests . than we can desire

better

356
356 361

. to repent" Said figuratively The author of the written and un

Easy

written Law to love him

. .

Why called jealous Why he menaces punishment

third

238 239 252

to the

All things necessary for life to be re ferred to his glory . . His infinite power to be adored He is ready to pardon the sins of . . the penitent . Is offended by sin . . . Is a most bountiful Father
.

and fourth generations

His justice yields to his goodness His name, how honoured

How
To

Many names

given to

him

to be praised . Holds him not guiltless his name in vain .

253 254 255 255 255 257

His justice most rigorous How he tempts his own How he suffers the good
.

367 367 368 368 376

376 376
379 379

tempted

How

who

takes

said to lead us into temptation Gives us power to trample Satan

under foot

be loved

first,

272 333 334 Forgets not man His benignity and mercy towards man 336 His love manifested in our redemp 336 tion
parents

....
and
after

him our

His providence over

man

.....
.....
.

Is

prompted
of love

to inflict chastisement,

not by a feeling of hostility but

....

Gives us power to overcome our enemies His goodness rescues from evil in more ways than one . . Wishes not that we should be ex empt from every inconvenience Administers consolation to those who labour under adversity . Employs the devil as an instrument
for inflicting

.... .... ....

to

be

384
384
384

336
he

Why

he chastises those

whom

wicked

God-fathers in baptism, (See Bap 336 337 Is not ignorant of our calamities tism) 337 Grace, what Is the God of all 339 How conferred by the Eucharist how Is every where, and 339 Why he is said to be in heaven . 340 Hatred, a diabolical crime How loved from the heart . Remedies against The first thing to be asked of him 340 In what manner we pray that his Hebrews, why chosen by God Their deliverance from Egypt 341 name may be sanctified Their oppression, why tolerated by His name, holy and terrible," needs God 341 . no sanctification When and where they received the 341 How it is sanctified in all
loves
. . . . .
"

.... ....

punishment on the

385
112 347 146

285 286 242 243 243

God

name

to

be sanctified in deed,
.

and not in word only His provident care of man Has not called us to ease and indo
lence

342 342 349 349

....
. . .

Never forsakes us Lends us his aid to

246 from God . . . promises made to them, why not accomplished until after the 243 lapse of four hundred years . 50 . Hell, signification of the word 51 . How Christ descended into

Law

The

attain the king 349 of heaven Cannot be loved by us as he ought, 351 without the help of his grace

What places designated by the name

of
Heretics, their insidious artifices to dis seminate their impious doctrines

dom

51

14

General Index.
Heretics

407

who

is

heretic

Holy Ghost,
of

we

....
is

to be considered a

70
65

Images, what should be the sentiments of those who pray before the
. . images of the saints 327 Incarnation of the Word of inestima ble value 37 Mystery of, not accomplished by one Person only of the Trinity 38 No confusion of natures caused by 38

should not be ignorant

Proper signification of the

"

Holy Ghost" Why no proper name the Holy Ghost

Equal in
the
all

things to the Father and

Son

God
Son
Gifts of

....
. .
.

... ...

words
66

....
.

given to

66 67 67

Why

attributed peculiarly

Holy Ghost

Proceeds from the Father and the

Why called
"the

a gift

68 69 69

In the mystery of the incarnation, some things above, some accord . ing to, the order of nature

....
to

the

38

Wonders accomplished

in

Homicide, what sort of, not prohibit ed by fifth commandment

Honour

The

precept of honoring parents honour," as Propriety of the word used in the precept . 280 . Honour to be paid to parents of
"

280 273 271

Inconveniences to be born patiently . . Industry honest, its fruits Blessed by God . .

Infants (see Baptism)
Infidels
. .

39 39 385 361

.361 .112
.

converted to the faith should adhere to their first wives . 231 366 Ingratitude of man towards God
.

275 . . every description . Duties of honour due to them . 271 Honour to be paid them after their death 275 Blessings obtained by those who
honour

Inhumanity to the poor to be avoided by him who would be heard by

God

328

Injuries, every ployed to

means should be em
persuade Christians to

An

their parents untimely death to be

276

ed

by

such

parents

Hope, what devotion to God should be inspired by the hope of obtaining the happiness of heaven 355 Should be based on the love of God 355
,

....
as

apprehend
their

despise

277

should hope to obtain the par don of our sins . . . In temptation, what motives to in
spire

We

370 Should be forgiven by him who would be pardoned by God 328 God demands of us to forget them 370 Advantages obtained by those who 285 forgive them Troubles incidental to those who do not forgive them 285 Remedies against hatred 286
forget
. . . . . .
.

them

....

.....
. .

367
375 375 234 234
331

willingness to forgive sufficient, although corrupt nature may re claim 370 To forget injuries the best species of
charity

Should
tion

rest

on the divine protec

Those who
"forgive

....
trespasses"
.

283

Husband, duty of, towards his wife Towards his family . Hypocrites, pray not from the heart
. Jealousy, what attributed to God Jesus, the son of God, was alone able to reconcile us to God .
.

refuse to forget injuries should say in the Lord s Prayer,

us our
to all

371
17

Instruction of the Pastor to be

accom
.

modated

252
32

Interior joy of the saints . . The issue of every thing to be left to

363 364

God
Judgment,
last
. . .

reaped by those who believe Jesus Christ to be the son of God Signification of the word Jesus .

Great

profit

.
.

....
.

Of
31

Christ twofold

. .

61 61

33

To

General, its necessity be administered in

62

civil

courts
.

306 according to justice and law 33 Judge of all, why Christ will be 58, 63 Jesus Christ, King, High-priest, and Judges who are venal, guilty of rapine 396 34 Cannot reject sworn evidence 302 Prophet The Son of God, and true God 38 Jurisdiction, power of, how proved 196 242 Original justice given to man, not as Jews, (see Hebrews) an appendage of his nature, but Images of Christ and of his saints, not as a supernatural gift . 29 only lawful but also very useful 250
it

How

name

comprehends every other . given to the Saviour

....
. . .

408
Justification of a sinner, the

General Index.
work of
.

Life,

God s infinite power Not to be attained by those who

not prepared to observe
all

83

man s, on earth a temptation And salvation depend on God

.

are the
.

Loquacity to be avoided

3Y9 361 308

301

commandments

of

God

240
82 82 276 343 348 349

Lying of every sort, to be avoided, Eighth Commandment

.

see
.

Keys, power of, its necessity Dignity and extensive power of All have not the power of . Kings are to be obeyed

Magistrates, honour due to

276

When to
.

Man

276 be obeyed, when not . formed after God s image and

likeness

Kingdom

of heaven Its excellence

Helps given by God to attain it Those who desire to enter, should

.

....
.
. .
.

Created last of all, and endowed with immortality, not as the con dition of his nature, but by the
free gift of

....
Redeemer
. .
.

30

To

pray accomplished be prayed for before

things
for,

to

God

that his will

.

may be
.

His

fall

350 343

....
all
.
.
.

other

What What

... .....
God
to the
.

30

he owes he owes

to
.

God

His misery

Prayer

accompanied with many

.

blessings

.344
. .

The sin of entailed by Adam Though justified, cannot reduce

tion

37 336 350, 345 358

.
.

the

Of Christ not of this world

Why

346 346 346 What it is 346 Within us 347 Which is the Church How prayed for 346, 348 Of the grace of God in whom, &c. 346 397 Of the glory of God, what
called justice
. . .

lusts of the flesh to entire subjec

352
.

....
. . . .
.

Sentence of condemnation pronoun . . ced against him

. His instability His weakness Should be desirous of God
. . .
.

358 345

.304
honour 252
.

Of

grace,

why

put before that of

Compared Compared

to sick

persons
.

351

to children

351

glory Of Christ, the Church, tion

347
its

propaga

Mary, B. Virgin, see third Article of . the Creed ...

. .

38

Of God, how

it

comes
.

to sinners

347 348
.

Mass,

sacrifice of,
.

same
.

as that of the
.

cross

.175
but

Not merely commemorative,

Law. of nature, what
.

Same

as the written

Law

Violated by the unforgiving Not difficult to be observed The law is to be obeyed Of the Decalogue, not a new law, but the law of nature set in a
. . . .

238 288 370 239 240

also propitiatory

.175
176
176
146 196

Offered in behalf to the dead

Its rites

and ceremonies not super

fluous

clear light

....
. . . .

Matter of the Sacrament of the Eucha . . rist, see Eucharist

.....
. . . . .

....
of,

and

profitable

With what majesty promulged

Benefit of observing the More readily observed by

238 239 241

Of Penance, see Penance Of Extreme Unction, see

Unction

knowing
243
to its

God to be our Lord Of every description, induces

fear of

Matrimony, derivation of Designated by various names

Definition of Its nature, in

.....226
Extreme
.

206 226 226

.226
.
.

observance by hope of reward or

what

it

consists

punishment
.

251

Manner of keeping Of God, to be kept in

Is,

254
311
311

as

it

sincerity of soul were, a mirror in which we

. .

behold our deformities

Of

divine and

human

institution,
.
.

contracted by words which re 227 . late to future time Validly contracted by a nod or other 227 . sign, instead of words Requires not consummation in or der to its validity ; consent of the

Not

difference

between
it

311
13

parties sufficient

227

Legitimate teacher necessary

Life eternal,

May

be considered

in

a twofold

what

signifies
"

93

light, in its natural relations,

and
.

Expresses the happiness of heaven better than the word blessed

ness"

as a

Sacrament
.

228

Indissoluble

93

Advantages of

its

228,232 23^ indissolubility

.
.

General Index.
Matrimony, three advantages arising
from marriage

409 man

Why
Its

instituted

Is

nature as a Sacrament one of the seven Sacraments

Instituted

by God

... ... ...

.

Misery of

and communicates grace excellence communicated to it in the Gospel dispensation which it did not , 23 possess before . Matrimony of the Jews
Signifies

23 22 22 23 23 23

....
who
are bap
.

350

Names

given to those
(see

tised,

Name

of God,
"

how

Baptism)

112

to be sanctified in

a11

341
holy and
terrible,"
.

An

His name, not our

needs
. .

How
To

sanctification sanctified in all

341 341

Matrimony two only

consists in the union of

....
.

.23
23

be sanctified in deed and not in

word

342
.
. .

Our neighbour, who

Impediments of
it

23,
23.

Dispositions of those
Its

who

contract

use
le

Oaths Obedience to the will of God Observance of the Sabbath,

235
.
.

Cannot be contracted by persons

gally disqualified

Of festivals,
Order, what Orders, seven

....
. .
. . .

302 256 355 2C4 267 215

216.

22(

Constituted by consent . . That consent expressed in words re to the present time lating
.

226 227

Words

necessary in order to express

mutual consent 22 Consent of one party only insuf ficient for the validity of 22 The words, increase and multi ply," impose not a necessity on all of embracing the married state 228 Polygamy opposed to the nature of 231 matrimony Clandestine 235 Members, though dead, do not cease to belong co the body of Christ 80 ilurder, forbidden without any excep tion 281 A grievous sin 282 Law against, to be heard with 279 pleasure Lives of all protected by this law 280 Of one s self unlawful 281 The law against, stays not only the hand but also the desires of the heart 281 Two things contained in this law 280 382 Medicine, given by God to man What reliance to be placed on its 383 efficacy Merits our, founded on the passion of Christ 203 Do not derogate from it 203
.
"

...

....
. . . .
.

To whom
tered

Holy and Minor Orders 216 Holy Orders, why reckoned amongst the Sacraments of the Church 215 Sacrament of, imprints a character 224 Tonsure 216 Order of Porter . 217 Of Reader . 217 Of Exorcist 218 Of Acolyte 218 Of Sub-Deacon 218 Of Deacon . 219 Of Priest 220 Holy Orders impose an obligation to perpetual 21? continency
.

.... ....
. . .

...
.

they should be adminis

.

223

....
. . . . . .

Conferred on certain appointed days 223 Not to be conferred on boys or in sane persons 224

Impart grace

....
.

224

224 required for the reception of Those who are to be ordained, should first have recourse to the Sacrament of Penance . 223
arents,

Age

.... ....
. .

towards their children 278 be obeyed . . 273 Honour due to 271, 274 Should avoid extreme indulgence and extreme severity towards

When

duty not

of,

to

their children

Punishment of disobedience

to

278 278

Possible for us to merit when aided . . 203 by the grace of God Ministers of Baptism, 112 (see

assion of Christ, a manifestation of the power and goodness of God

364

Of

Confirmation,

Baptism) (see Confirma

tion)

137
learned and
.

Of penance, should be

prudent, (see Penance) Of the Sacrament of Orders,

176

(see
.

Orders)

216

be frequently proposed to the consideration of the faithful . 44 The time of, why specially recorded 43 Reasons of 47 Bitterness of 43 Benefits of 49 Procures the pardon of sin 364

To

.... .... ....

.

35

410
Passion

General Index.
from
it

emanates

all

the
.

Prayer

we

virtue of our satisfaction

368

ers in the

should offer up our pray . name of Christ

331

Pastors of the Church to be heard, as 14 Christ himself 275 To be obeyed

... ...
.

Penance,

its

Its neglect,

. . necessity . the cause of serious in

176

The Divine Majesty approaches him 386 who prays To pray is to commune with God 386 318 To pray is to honour God
.

. our souls . Penance considered as a virtue

jury to

As

a Sacrament

Various significations of . Preceded by faith

. .

177 1 78 179 177 178

179

Christ spent whole nights in Manner of

Benefits of

Many

Why a virtue
By what
The
degrees

we

arrive at

as a Scriptures propose heaven 179 . . reward of

.

Eternal, a Sacrament

. .
.

by God Matter and form of . Rites and ceremonies of

Why

instituted

180 180
181

.
.

322 330 Mental 330 Vocal Sinner s, when heard by God with 322 propitious ear 317 . Necessary 318 . Its efficacy with God 329 Confidence in 318 . A proof of religion .
.

degrees giving

.... .... .... ....

.

318 318

of,

and of thanks

... ...
.
.

Fruits of 184 . . Constituent parts of Public, why enjoined for public 202 . . . transgressions 203 Two things to be observed in .
Penitent,

....
.

182

An
Its

acknowledgment of our subjec

tion to

God
of heaven

.
. .

. .

The key
parts

Two
Of

Of such

. . principal parts of as have not been illumined

318 319 321 322

323.

296 . . Requires restitution . what he should propose to 176 . . . . himself

and Eighth Perjury, what, (see Second

Commandments)
Committed many ways

254, 301
.

261 262 Proneness of man to Visited by punishment in many ways 262 328 Pride, very offensive to God Peculiar relations of the Divine Per 26 sons What belongs to them not a fit ob 26 ject of curious investigation Philosophy, Christian, differs from the 23 wisdom of the world . Philosophers, their opinions concern 24 ing God
. . . . .

those to whom God refuses to 323 . . lend a willing ear 326 Should be offered for the wicked 325 For the dead For those who suffer in Purgatory, on the authority of the rests

by the

light of faith

Apostles

.... ....
are in a state of

325

For those who

mor

tal sin, comparatively of little ad 326 . . . . vantage 327 Preparation for Sins to be avoided by such as would have their prayers heard by

...
.

God
Rendered odious by contempt of the

328
of

....
the
.

Law

God

...
. .

Pope,

the

Head of
.

Catholic
.

Admits of no wavering

Church

74 222

His supreme dignity and jurisdic

tion of divine right
Is
. .

. Mental, excludes not vocal Mental, of higher excellence than

328 329 330

the Supreme Governor of the Universal Church, the successor of St Peter, and Christ s vicar on
earth

222
pray
first to

vocal . Public and private . weapon against the devil Order to be observed in . Preposterous order observed

330 330 376 382

by
. .

Prayer,

we

God and then

Lord
. .
.

some

in their prayers
.

to the saints

s prayer, its exposition

Best method of praying . For whom we should pray should pray to the saints

We

. . . Preface of 322 324 Preaching, that of the divine word . never to be interrupted 326

382 332 317

14
14 14

In what sense we beg of them to 327 . . take pity on us should pray in spirit and in

Preachers of the divine word, their

authority
. . . .

. .

.
.

We

Their mission

truth
Infidels

cannot do so

330 331

Precepts of the Decalogue calogue)

....
(see

De
237

General Index.
Preparation for communion, what it 167 ought to be, how necessary . Priests alone have the power of conse . 172 crating the Eucharist .
Resurrection its end Lessons of instruction which nishes
Spiritual, proofs of

411

As

Confessors,

bound

to inviolable

Of
197 202

... .... ...

it

55
fur

56 56 85

the dead, the foundation of our

202 Their power very great . 202,214 213 Mercenary, should not be 213 Enter into the church by the door 214 Under every law .
. . .

. . . . secrecy Called gods and angels . . Priests of the New-Testament su . perior to those of the Old

faith

Of man, why called

of the body Of the body proved
Different
shall rise again

.... ...
...
men

the resurrection

85 86
88

condition of those

who

Before the general, all exception shall die

without

88
90
90

the sacerdotal power is given to the Priest by the Bishop . Ceremonies used in the ordination

When
of

215
221 224

bodies shall rise again clothed with immortality Qualities of those who shall rise

Our

...
.

Two
to

duties of

...
of, to

Priesthood, functions

be confided
.

212 . no person rashly Order of, though one has different 221 degrees of dignity and power

with glorified bodies . . Fruits to be gathered from a know ledge of the article upon the Rewards eternal . . .
Riches, not to be loved
.

90 380 314

The

When

instituted

by Christ

.
.

Dignity and excellence of

174 212

Qualities required in the candidate for the 223

Who

....
.
. .

they should ask for their daily bread . 361 . . Should look upon their wealth as the gift of God 364 blessed by God with wealth 364
rich,

why

...
.

Why

are said to be called to the

of,

Power

twofold

213 214
its

Sabbath,

its

signification
.

. .

In the Gospel dispensation, has . origin from Christ

Its sanctification

266 266

Twofold
Providence of
Purgatory,
fire

God
of

....
. .

... ...
theft
.

215 220 344, 346

51

Its sanctification,

why
to

so often

com
264 266 267 . 268 . 268 267 why 267 . 267
.

mended

in

Holy Scripture

Why consecrated A sign

Works Works
Celestial

God
.
.

Rapine A more grievous sin than

Different sorts of
its

More comprehensive than

Redemption,
benefit to us

theft

. . Relapse, grievousness of Remedies of a distempered soul, pen . ance and the Eucharist

293 293 295 295 336 373 372

82 82

permitted on prohibited on

....
.

Transferred to the Lord s-day, How observed . .

Sacrament, what
Justice
"

. .

. .

Meaning of the word

and salvation attained by Definition of . . . .

Sacred
thing,"

100 99 100 100 102

Remission of sin, power of, resides in the church Vested by Christ in the bishops and

....

in the definition of,

means

the grace of

God

To
84 84

The

. . priests of his Church faithful should have recourse to

numbered amongst those things which have been instituted

be

. the exercise of this power Obtained through the blood of Christ

as signs Signify and produce holiness

....
God
. . . .

Signs instituted by

Unattainable, except through pen

183 Restitution necessary to a penitent 294, 296 296 . . Who are bound to .
ance
Resurrection of Christ
. .

. Signify various things Of the Gospel dispensation,

101 100 100 102

why in
.

stituted

103
105

Consist of two things, matter and

Accomplished by his own power Its blessings first enjoyed by Christ

himself

52 53
53

form

Of

the

new law have

....
...
necessary
.

a prescribed

form, a departure from which, renders their administration in

valid 106 Ceremonies of, cannot be omitted without sin . . 106
.

Took

place on the third day,

of,

how
54
55

to be understood

The

mystery

412
Sacraments
their omission

General Index.
does not
.

invalidate the

Sacrament

106

The

Sacraments, why administered 106 with solemn ceremonies Necessity of . Number of 108 Excellence of 107 Difference of
.

Satisfaction every species of. redu . . cible to three heads Inconveniences and labours inflicted

204

by God,

if

borne with patience,

.... ...
.
.

satisfactory Can be offered

...
.

Promise
tent,

of,

to

204 by one for another be made by the peni

....
.

204

Author

of,

Christ
of,

108 !08

Administration

why

confided to

man
Ministers of, represent the person of Christ

has injured his neigh bour in property or character, be fore he receives absolution What to be observed, when impos
.

who

205

....
.

To
109

Confer justifying grace

How

pernicious
.

when
.

administered
.
.

205 ing punishment by way of be proportioned to the guilt of 205 . the transgressor . Works of, should be spontaneously
.

with an impure conscience

Effects of

109
.

Excellence

of,

compared with those

. . . .

of the Old

Law

HO
Ill

undertaken by the penitent . Seal of the Lord s prayer Sensualists estranged from God Service of God, its dignity
.

.
.

205 386 353 356

183

Three imprint a character

Support the Christian
edifice

Sins,

irremissible,

how

to be

under

112

stood

Are validly administered by wicked men, if they observe every thing

108 regarding their due administration Difference between a Sacrament and 173 . . . a Sacrifice Sacrifice offered to God alone and not
.

Punishment

Adam

.....
of,

entailed

upon us by
194

Of thought should be

confessed

Two

202 . . consequences of So provoke God, that he refuses to 358 . . bless our labours

to the Saints

174 175

We

Of

the Cross and of the Mass, the

. .

same
Saints,

communion
it

of,

what

signifies

...
how
.

useful and

79

By the communion
made one body

of, all

Christians

Veneration of, derogates not from, 246 but increases, the glory of God 247 Patronage of, not superfluous Patronage of, not opposed to the
.

365 365 366 . Baseness of 366 Contagion of Though past in act, remain in guilt 367 Always pursued by the divine wrath 367 A deep sense of, and sorrow for, ne 367 cessary
are
all

subject to

Our acknowledgment of
.

....
. .

ever ready to pardon the sins . . of the penitent without Impossible to be avoided
the divine aid
.

God

367
355 112 286 364 254 258 20
21

247 . mediatorship of Christ . of, not prohibited by the 248 . divine law 354, 376 Satan see devil and demon
Images
Satisfaction, its necessity
.
.

. . Sponsors (see baptism) . . Suicide, unlawful to the poor Superfluities to be given

200
199

Swearing

Name
What
Of

of,

whence derived
.

What

.....
who
.

he

swears should con

Various acceptations of

199

sider
apostolic, who so called Divided into three parts .

sort of, reconciles

Canonical

199 . Christ abundant An integral part of the sacrament of

.

200 Temptation, when assailed by, we 375 should have recourse to prayer 200 Should pray to God that we be not 200 Definition of 373 led into Virtue of 200, 203 376 What Does not obscure, but renders more
penance Undertaken by ourselves
. . .

.... ....
us to
.

God 200 Symbol,

200

Tears of penitential sorrow desirable

187

...

....
. .

illustrious

the

Christ . True, conditions of He who offers, should be just Painful works undertaken by of

....
satisfaction
.

of

203 203 203 203

way

Many sorts of 378 Man s life a temptation 378 To be patiently endured What we should beg of God under 378 He tempts, who does not prevent
.

...

temptation

....

377

General Index.
Temptation God tempts, how . Man tempted to evil Tempter, tho devil, why called Thanksgiving to be united to prayer
. . .

413

376 376 376 332

it

Wife, should be subject to her hus

band
Duties of

....
.
. . . .
"

234 234
al

Why

Theft, the

commandment

forbidding
.

the ancient fathers were lowed a plurality of wives

231

Why

gives security to property the Seventh Commandment makes mention of theft and not of
is

292

Woman, why man

taken out of the side of

334
it

rapine

What
theft

understood by the word

....

293
292

Will of God, why we pray that done Sentiments of him who says, will be done"
. .

be

35J
thy
.

554

This commandment a manifestation 292 of God s goodness towards us

Theft, that is the unjust possession and use of another s property, de 292 . signated by various names The very intention of committing theft, prohibited by the law of

Witness,

commandment against 30 This commandment mandatory and

false,

prohibitory

302

The commandment
False,

against bearing 301 false witness bridles the tongue

what

....
.... ....

303
303

God
grievous the sin of Its enormity, obvious from
.

How

293 293

sequences

Many

species of

.... ...
its
.

con

Not excusable

Excuses alleged in palliation of Dishonours the name of God

Testimony
Trinity, (see witness)
.

294 294 299 299 300

301

what common, what not com mon, to the Persons of

.

38

Vessels sacred, not to be touched by

Prohibited not only in, but also out . . of, courts of justice How many ways a man s reputation is injured by falsehood . To bear witness, is to praise God Is of very great use in society . Should be careful not to affirm as true, what he does not know to be true Word of God, food of the soul . Famine of Word of the pastor to be heard as the word of God . . . Incarnation of the Word" .
"

304 306 306

307 362 363

13

unconsecrated hands . Vice of the tongue, of great extent From it arises innumerable evils
.

172 301 301

Words, the most significant signs Works, good cannot be performed

Unacceptable and charity

37 106

Virginity highly

commended

Unction

(see extreme unction)

225 206

without the grace of God . 35 1 to God without faith

.
.

. .

203
263 252

Of satisfaction
. .

203, 204
.

Wars,

intestine of

Of the

sinner with

man God

.
.

Watching overcomes temptation

344 Worship, external due to God 366 376 Zeal in the service of God .

DON