Pass TV< H54- Book_
(opyriglil N°
COPYRIGHT DEPOSrT.
A MANUAL OF THEOLOGY FOR THE LAITY
Being a Briefs Clear > and Systematic Exposition
of the Reason and Authority of Religion
and a Practical Guide Book
for all of Good Will
BY
REV. P. GEIERMANN, C.SS.R.
WITH AN INTRODUCTION
BY THE
MOST REV. JOHN J. GLENNON, D.D.
Archbishop of St. Louis
"Being ready always to satisfy every one that asketh you a reason of that hope which is in you."— 1 Peter iii. i5.
New York, Cincinnati, Chicago BKNZIOKR BROTHERS
Printers to the Holy Apostolic See 1906
*
\1
LIBRARY of CONGRESS TwoCooles Received
JUN 23 1906
Q eopyri^nt Entry f filKSSCL t XXc. No. CO*Y B.
ItJiHl ©batat.
3fmprtmatttr»
REMY LAFORT,
Censor Librorum.
^ JOHN M. FARLEY,
Archbishop of New York.
New York, December 8, 1906.
Copyright, 1906, by Benziger Brothers.
INTKODUCTION.
The progress of the Catholic Church in any country is attributable primarily to the indwelling Spirit which guides the Church, — next to the piety, zeal, and education of its priesthood, and lastly, though in no mean degree, to the devotion, activity, and education of the laity. When these three features combine, then is the Church writing the brightest pages of her history.
The first of these conditions is with God. "The Spirit breatheth where He will," but the second and third under God's guidance are of our creation. Generally they go together, so that the saying "As are the people so is the priest," is true reversed, "As is the priest so are the people."
It is therefore very meet and proper that a priest should write for the laity a "Manual of Theology," for the publication of such a book evi- dences at once the education and zeal of the priest, and at the same time his desire that the laity also should be educated.
Not only is such a publication proper, but just at this time it is very opportune. Secular knowl- edge is daily being diffused and popularized, and the spirit of inquiry is fostered everywhere. Peo-
iv IXTRODUCTION.
pie want to know and if possible obtain a reason for all things. They would like to know what Catholicity stands for : and whether we are able to give "a reason for the faith that is in us."
With such conditions surrounding our Catholic laity, ignorance of their Faith would be little short of criminal. They should learn well their holy religion — become its apostles, and make life, word, and work all stand as the best evidence of the divine origin of that Faith that is theirs.
Hence I have no hesitation in commending to them a book so well fitted to instruct them and fit them for their apostolate. We hope it will meet everywhere a cordial reception.
John J. Glennon, Archbishop of St. Louis.
April 6, 1906.
PEEFACE.
The competition of daily life prevents many honest persons from devoting that time and at- tention to the subject of Eeligion which it de- serves. In consequence of this lamentable fact there are persons to-day who profess no Religion, because they have no clear idea of its nature or of its necessity for human happiness. Others do not profess the true Eeligion, because they do not understand the reason and authority of its claims. Some, no doubt, profess the true Eeligion, but do not practise it as they ought, because they fail to appreciate its excellence. They regard it more as a burden than as a natural debt which man owes to the God of infinite goodness. Instead of regarding Eeligion as the only source of true happiness, they often shun it as something dis- agreeable. Hence they are unhappy even when surrounded with heavenly blessings, for their con- science is ill at ease. Knowledge can show men the way to happiness, but these persons scarcely have time to pause and listen to its counsel. This Theology for the Laity is specially intended to enlighten and encourage "all of good will" who are handicapped in this way. It shows them the
vi PREFACE.
nature, the necessity, the certainty, the beauty, and the harmony of divine Religion, as the masterpiece of the God of goodness. It is a complete religious handbook for busy people, especially for members of the true fold. Persons of leisure may find more profitable reading in the many excellent doctrinal and polemic works that have appeared in recent years. Still, a brief, clear, and systematic manual of theology for the laity has advantages of its own. It is calculated to interest even those who will not study larger and more learned works. It will often be taken up by those whose limited time will not permit more extensive reading. Its simple, direct method ought to recommend it, in a particular manner, to the honest inquirer, for it gives him a clear and comprehensive idea of that Religion which alone spans the chasm between the natural and the supernatural. For this reason Theology for the Laity may also be of special service to many pastors whose time for instructing converts is limited by other parochial work,
PLAN OF THIS WOKK.
Theology for the Laity is offered as an intel- ligent and practical guide to all honest souls on their pilgrimage to heaven. Its object is to give g concise, yet systematic exposition of The Reason and Authority of Religion.
The plan which it observes is: (1) to in- vestigate The Fundamental Ideas of Religion as proposed by Eeason and History; (2) to study Revealed Religion, both in its Supernatural Truths and in its Divinely Ordained Practice; (3) to show how The True Religion of To-day logically follows from these two premises.
In composing this "Guide-Book" the author has naturally availed himself of the privileges of a guide: (1) to point out things of interest; (2) to explain them in his own way; (3) to give his reasons for the same. Before proceed- ing from one object of interest to another, the author has tried to anticipate and briefly answer those objections and questions which the heaven- ly pilgrim might wish to have explained if the author were actually with him as his guide.
The author also wishes to avail himself of this opportunity to express his gratitude to his cleri- cal friends for the aid and encouragement they have given him in composing this manual for the laity.
CONTENTS.
PAGB
Introduction iii
Preface v
PART I. FUNDAMENTAL IDEAS OF RELIGION.
1. What is Religion? 12
2. Whence comes Religion ? 14
3. What are the specific Obligations of Religion? 16
4. How is this Debt of Religion to be paid? 18
5. Is the Form of Religion optional ? 20
6. What does History say? 21
7. Practical Religion 23
8. Is Religion necessary ? 25
9. What is meant by the true Religion ? 27
10. Can there be more than one true Religion?. . . 28
11. Must Man know the true Religion? 30
12. How can Man know the true Religion? 31
13. What certainty can Man have of the true Re-
ligion ? 32
14. What does the true Religion ordain? 34
15. What is Devotion? ♦ . 35
16. What is Prayer ? . 37
17. What is Divine Adoration and Worship? 39
18. What is Sacrifice? 40
19. Who is the Priest? 42
20. What is Repentance ? 44
21. Divine Praise 45
x CONTENTS.
PAGE
22. Material Offerings 46
23. Sanctification of Certain Days 47
24. Optional Acts 47
25. Religious Ceremonies 48
26. Religious Liberty 49
27. Superstition 51
PART II.
REVEALED RELIGION.
A. SUPERNATURAL TRUTHS.
I. Introductory Truths.
1. Truth 54
2. Mystery 56
3. The Supernatural 58
4. Revelation 61
5. Miracles 64
6. Prophecy 66
7. Tradition 67
8. The Bible 71
9. Inspiration 74
10. Historical Value of the Bible 76
II. God and the Divine Plan.
1. There is a God 79
2. What is God? 83
3. The Blessed Trinity 83
4. The Attributes of God 85
5. Creation 85
6. The Angels 87
7. Man 80
8. The Immortality of the Soul 93
CONTENTS. xi
PAGE
9. The Prerogatives of our First Parents 97
10. Destiny 100
11. Heaven 102
12. Free Will 104
13. Merit 106
14. Divine Providence 109
15. Predestination Ill
III. Sin and its Consequences.
1. The Sin of the Angels 115
2. Hell 118
3. Influence of the Spirit World 121
4. Original Sin 126
5. Consequences of the Fall 128
6. The Promise of Pardon 129
7. Actual Sin 132
8. The Forgiveness of Sin 135
9. The Incarnation 139
10. The Atonement 142
11. The Redemption 144
12. Sanctification 145
13. Death 148
14. The Particular Judgment 150
15. Purgatory 152
16. The Resurrection 154
17. The General Judgment 156
B. DIVINELY ORDAINED PRACTICE.
I. The Patriarchal or Family Religion.
1. The Primitive Revelation 159
2. Positive Laws 159
3. The Practice of Religion in Patriarchal Times. 160
xii CONTENTS.
PAGE
4. Transmission of the Primitive Revelation. . . . 161
5. Noe 162
6. Abraham 162
7. Melchisedech 163
8. Holy Job 164
II. The Mosaic or State Religion.
1. Moses 165
2. The Law of Moses 166
3. The Tabernacle and the Temple 168
4. The Ark of the Covenant 168
5. The Jewish Priesthood 169
6. The Mosaic Sacrifices 170
7. Practical Religion in the Mosaic Dispensation. 171
8. Mosaic Holidays 172
9. The Prophets 173
10. The Sanhedrim 174
11. Jewish Sects and Factions 174
III. The Christian or Catholic Religion.
1. "What think you of Christ ?" 176
2. "As He was spoken of by the Prophets" 178
3. The Testimony of Christ's Works 179
4. The Mission of Jesus Christ 181
5. The Religion of Jesus Christ 182
6. What is the Church ? 185
7. The Apostles ' 188
8. The Primacy of Peter 189
9. The Attributes of the Church 192
10. The Marks of the Church 195
11. The Holy Ghost and the Church 197
12. Outside the Church no Salvation 198
13. Conditions of Practical Membership 200
CONTENTS. xiii
PAGE
14. Divine Faith 201
15. Means of obtaining and preserving Faith.... 203
16. Harmony of Faith and Reason 205
17. The Rule of Faith 205
18. Creed 208
19. The New Commandment 210
20. The Evangelical Counsels 211
21. The Sacraments 213
22. Practical Religion in Apostolic Times 214
PART III. THE TRUE RELIGION OF TO-DAY.
I. The Catholic Religion of To-day the True Re-
ligion of Jesus Christ.
1. There must be a true Religion To-day 217
2. In what does the true Religion of To-day con-
sist? 218
3. Which is the true Church To-day? 221
4. The Mission of the Catholic Church the Mis-
sion of the Apostles 224
5. The Authority of the Catholic Church the
Authority of Jesus Christ 227
6. The Infallibility of the Catholic Church the
Infallibility of the Holy Ghost 229
7. The Perpetuity of the Catholic Church proves
her Divinity 230
8. Unity a Mark of the Catholic Church 232
9. Holiness a Mark of the Catholic Church 234
10. Universality a Mark of the Catholic Church.. 236
II. Apostolicity a Mark of the Catholic Church.. 237
12. The Necessity of the Catholic Church 238
13. Who is a Catholic ? 240
«iv CONTENTS.
PAGE
14. The Pope of Rome the Successor of St. Peter. . 241
15. The Primacy of the Pope the Primacy of Peter 242
16. The Infallibility of the Pope the Prerogative
of Peter 243
17. The Testimony of Ages 244
18. Rome and Reason 246
19. The Temporal Power 247
20. The Disciple is not above the Master 250
21. The Sanction of Miracles 252
22. "Peace be to you" 253
23. The Sacrifice of the New Law 254
24. The True Priesthood of the New Law 256
25. The Celibacy of the Clergy the Celibacy of
Jesus Christ 257
26. The Evangelical Counsels observed in the Cath-
olic Church 259
27. True Repentance 262
28. The Practical Test 263
29. The Catholic Ritual 265
30. The Latin Language 267
31. The Communion of Saints 269
32. The Blessed Virgin Mary 270
33. Veneration of the Saints 272
34. We can help our Dead 274
35. What Catholics believe 275
36. What Catholics do not believe 278
37. The Church and Science 270
38. Revelation or Evolution 281
39. Pantheism 283
40. Socialism 284
41. Religious Indifference 285
42. Forbidden Societies 287
43. Modern Superstitions 288
CONTENTS. xv
II. Obligations Emphasized by the True Religion.
PAGE
1. Right and Duty 300
2. Source and Obligation of Duty 301
3. Law: Its Relation to Right and Duty 301
4. Necessity and Obligation of Law 302
5. Conscience : Its Obligations 303
6. Obstacles to the Formation of a true Con-
science 304
Moral Goodness : Its Sources 306
What to do in a Doubt 307
The Decalogue 308
"I am the Lord thy God" 309
Profane Words 309
The Lord's Day: Sabbath or Sunday 310
Duties of Children 311
Catholic Education 312
Duties of Superiors and Inferiors 313
General Rights and Duties 314
Purity in Daily Life 314
Private Ownership 315
Justice 316
"Thou shalt not bear False Witness" 317
Can the Church make Laws? "The Precepts". . 319
Hearing Mass 320
Fast and Abstinence 321
The Annual Confession 323
Easter Communion 323
Support of Pastor, Church and School 325
Marriage Impediments and Dispensations 326
Divorce and Separation 328
Catholic Etiquette 329
"Be ye therefore perfect" 330
xvi CONTENTS.
III. Spiritual Aids Fostered by the True Religion.
PAGE
1. The Word of God 332
2. Grace 333
3. Necessity of Grace 334
4. Sanctifying Grace 335
5. Actual Grace 336
6. God gives sufficient Grace to all 337
7. Co-operation with Grace 338
8. Salvation: The Grace of Perseverance 339
9. Means of Grace 340
10. The Great Means of Grace 341
11. The Sacraments of the Catholic Church 342
12. Baptism 343
13. Confirmation 346
14. The Holy Eucharist: Its Institution 348
15. Transubstantiation, or the Mystery of the Real
Presence 350
16. Holy Communion, or the Holy Eucharist as a
Sacrament 352
17. Holy Mass, or the Holy Eucharist as a Sac-
rifice 353
18. Penance, the Sacrament of God's Mercy 355
19. The Examination of Conscience 357
20. Contrition 35*9
21. The Purpose of Amendment 361
22. Confession 363
23. Satisfaction 365
24. Extreme Unction 366
25. Vocation 367
26. Holy Orders: The Catholic Hierarchy 368
27. The Religious State 370
28. Virginity, the Single Life in the World 371
CONTENTS.
xvii
PAGE
29. Matrimony 373
30. Indulgences 375
31. Sacramentals 377
32. The Blessings of the Church 378
33. Articles of Devotion 380
34. Catholic Devotions 381
35. Devotion to the Blessed Sacrament 382
36. Frequent Communion 384
37. Devotion to the Sacred Heart 385
38. The Way of the Cross 387
39. Devotion to the Blessed Virgin , 388
40. The Rosary 390
41. The Scapular 391
42. Triduums, Novenas, and Octaves 393
43. Sodalities and Confraternities 394
44. Benevolent Societies 395
45. Conclusion 396
Appendix of Prayers 399
Alphabetical Index 403
£ Manual of Gftjeologp for ttie ilattp*
PAET I.
FUNDAMENTAL IDEAS OF RELIGION.
When a person engages in a commercial en- terprise, he must be able to meet his current ex- penses before he can begin to accumulate a for- tune. So man ought to meet his current ex- penses by "giving to God the things that are God's" (Matt. xxii. 21) before he seeks to acquire a title to a mansion in the kingdom of heaven. Man daily renders to God the things that are God's by the right practice of Eeligion. In the following "Fundamental Ideas of Religion" we shall investigate the first principles of Eeligion according to the teaching of reason and history. In this way we hope to prepare all persons "of good will" to accept the claims which the true Eeligion of to-day makes upon them.
12 FUNDAMENTAL IDEAS OF RELIGION.
I, What is Religion?
Eeligion is the debt which man owes to God.
Lactantius, the Christian Cicero, says that the word Religion is derived from two Latin words, "re" and "ligare," meaning "to bind again." God has bound man to Himself, 1st, by establishing a relationship with him; and 2dly, by obliging him to live in accordance with that relationship. "Religion is this bond of piety," says Lactantius, "by which man is bound again to God."
As parents freely enter into relationship with their children, so has God of His own free choice contracted a relationship with man. Be- ing to their advantage, it was unnecessary to con- sult the wish of the dependent parties in either case. It is evident that children are indebted to their parents for many things. How much more, therefore, is man indebted to God! This indebtedness of man to God is called Religion.
The closer the bonds of any relationship are, the stronger are its obligations. Man, for ex- ample, owes his fellow man Christian charity. He owes the state allegiance and support. To his relatives and friends he owes a debt of special charity. To his parents he owes more respect, love, and obedience than to the state. Now the closest relationship ever established
WHAT IS RELIGION f 13
exists between God and man. Not only is God the Author of man's being through the law of generation; He is also the actual Creator of every human soul.
Our mothers nursed us in our infancy, but God watches over us from the cradle to the grave. Our parents provided for us when we could not earn our daily bread, but God provides for us both for time and for eternity. If their means permitted, our parents gave us a nurse or gov- erness in our childhood; but God has given to every one through life the protection and guid- ance of an angel guardian. Our parents gave us, perhaps, influence in society; but God has adopted us as His own children and made us the brethren of Christ. Parents usually leave their children their earthly possessions; but God has made us with Christ heirs to the kingdom of heaven.
Our first and greatest obligation in life was, therefore, accurately expressed by Our Saviour when He said, "Thou shalt love the Lord thy God with thy whole heart, with thy whole soul, and with thy whole mind, and with thy whole strength" (Mark xii. 30).
Objections. 1. I don't believe in God. — There is no effect without a cause. The world is the effect of God's creative power. "The fool says in his heart [not in his mind], There is no God" (Ps. lii. 10).
14 FUNDAMENTAL IDEAS OF RELIGION.
2. With death all ends. — This assertion is con- trary to sound reason and the consent of nations. Holy Job voices the truth when he says, "This flesh will rise again" (xix. 25) ; and St. Paul adds "in incorruption" (1 Cor. xv. 42).
3. I do not feel the obligation of Religion. — That reminds one of the prodigal son. Do you feel the obligation of paying your grocer, your doctor, or your lawyer? Like these debts, Eeligion is not a matter of mere sentiment, but of justice.
4. I do what is right by my family and my neighbor; that is enough! — "These things you ought to have done, and not to leave those undone" (Matt, xxiii. 23). Man's first and greatest duty is to God.
5. God does not seem to care whether I practise Eeligion or not. — It is true that God "maketh His sun to rise upon the good and bad, and raineth upon the just and the unjust" (Matt. v. 45). But would Christ have died upon the cross if God did not care for Eeligion ? The fact is that God, being merciful, waits till death to demand an account of your stewardship.
2. Whence comes Religion?
Eeligion flows from the relationship between God and man. It comes from God. There is no right without a corresponding duty. A debt may be voluntarily assumed, a right must always be lawfully acquired. When this right is freely granted to us by another, that person thereby
WHENCE GOMES RELIGION? 15
imposes upon us a corresponding obligation. Thus, if a friend presents you with a watch, he imposes upon you the obligation of gratitude, by the very fact of transferring to you the owner- ship of the watch. Or if a merchant sells and delivers to you certain goods, he at the same time imposes, and you assume, an obligation of justice toward him. In the same way, children, citizens, pupils, etc., have obligations resulting from their several relations with their fellow men, obligations which they are bound to ac- knowledge and which they may not ignore. The same reasoning must be applied to man's rela- tionship with God. To man God has given the rights of a rational creature; yes, even the rights of a child of God, of a brother of Christ and co- heir with Him to the kingdom of heaven. But God has also imposed upon man a corresponding duty— the duty of Eeligion. Man did not as- sume that debt freely; much less is he free to ignore or repudiate it.
By deliberately neglecting or refusing to pay the debt of Religion, we forfeit our rights as children of God and brethren of Christ. An un- profitable servant is discharged, an incorrigible pupil is expelled, a lawless citizen is imprisoned. Can man, then, the creature of God, hope for life eternal if he ignores God's sacred claims upon him? "You have not chosen Me," saith the Lord, "but I have chosen you and have ap- pointed you, that you should go, and should bring
16 FUNDAMENTAL IDEAS OF RELIGION.
forth fruit, and your fruit should remain" (John xv. 16).
Objections.
1. Religion is generosity on the part of man towards God. — Religion is man's first duty on earth. Is it generous for a child to respect and love its parents ? Is it generous to eat in order to live ? How, then, can it be generosity to pray daily to preserve the friendship of God ?
2. I do not ask any favors of God. — You owe God an acknowledgment of favors received. Pay this debt of Religion "lest that which you have be taken from you" (Luke xix. 26).
3. Religion is a matter of choice. — No more a matter of choice than your existence. Religion is a debt resulting from your dependence on God.
4. I did not assume the debt of Religion. — It was inborn in your very nature. Did you assume the debt of respect, love, and obedience towards your parents?
3. What are the Specific Obligations of Religion ?
The specific obligations of Religion are four: adoration, gratitude, prayers, and satisfaction. God has bound man to Himself by a fourfold re- lationship. He has bound man again to Himself by obliging him to live in accordance with this relationship. God is the Creator, man the crea- ture; God is the Benefactor, man the beneficiary;
SPECIFIC OBLIGATIONS OF RELIGION. 17
God is the Lawgiver, man the subject; God is the final end of all creation, man must attain that end to possess eternal happiness. By this four- fold relationship God imposes a corresponding fourfold obligation on man. Man must adore God as his Creator, thank Him as his Benefactor, pray to Him for the help he needs in working out his destiny, and make reparation to Him for transgressing His holy law.
Yes, my friends, as creatures we must acknowl- edge our Creator by adoring Him in mind and heart, by worshiping Him in spirit and in ex- ternal action. We owe God an infinite debt of gratitude. He created us to His own image and likeness. He adopted us as His children and des- tined us for the joys of heaven. His divine Son died upon the cross to ransom us from sin and death. We should, therefore, help that His "holy will be done on earth as it is in heaven," and this we do by prayer. Prayer, in fact, is a debt which we owe ourselves. We know that God is infinitely happy, whether we be saved or lost. Heaven is His home. It is also the object of our destiny and desires. In our sinfulness, however, we can- not make ourselves worthy of heaven without God's help. That help God has promised ; but He will not force it upon us; He respects our free will. He grants it to us when we express a de- sire for it. By prayer we open our hearts to God and draw down His favors upon us. "Ask and you shall receive," is the promise of Our Lord.
18 FUNDAMENTAL IDEAS OF RELIGION.
Finally, we owe God satisfaction or atonement for our faults. When we slight or wrong any one, the least we can do towards repairing the in- jury is to repent, apologize, and promise amend- ment. Now, if we do this even for unintentional injury to our neighbor, we certainly should do at least as much when we have wilfully offended Him who has the strongest claim upon us, and who declares that He is "Our Lord and God" (Ps. lxxx. 11).
Objections.
1. I must thank myself for all I have. — If God had not given you life, health, strength, and op- portunities, what would you have ?
2. God can take care of Himself. — Yes, but you cannot do without Him.
3. I can get on without God's special help. — "Without Me you can do nothing" (John xv. 5).
4. God is too exacting. — "My yoke is sweet and My burden light" (Matt. xi. 30).
5. It is sometimes impossible not to transgress God's laws. — No. God is good. He does not ask impossibilities. Besides, "unto whomsoever much is given, of him much shall be required" (Luke xii. 48).
4. How is the Debt of Religion to be Paid ?
The debt of Eeligion must be paid in the cur- rency of all such deliberate (human) acts as are in accordance with the nature of man. The
PAYING THE DEBT OF RELIGION. 19
nature of man is complex; it is composed of soul and body. Of these, the soul is the nobler part. Hence God looks more to the upright intention and good will, which are operations of the soul, than to the external action of the body. But the body also is an essential part of man. Man must therefore pay the debt of Eeligion not only in the sanctuary of his heart, but also in external action. God has condescended to enter into a relationship with the body as well as with the 6oul of man. He is the Author of both. He blesses both, watches over both by His providence, and destines both for heaven. Hence, if the debt of Eeligion flows from the relationship between God and man, and is proportioned to it, common sense demands that the debt of Eeligion be paid not only in acts of mind and heart, but also in external action, in which the body has a share. Hence Our Saviour rightly declares that "Not every one that saith to Me, Lord, Lord, shall enter the kingdom of heaven; but he that doth the will of My Father, he shall enter the kingdom of heaven" (Matt. vii. 21).
Objections.
1. Christ said "true adorers adore the Father in spirit and in truth" (John vi. 23) . — Certainly; but not blindly as the Samaritans, nor hypocriti- cally as the Pharisees, but with knowledge and good will, according to the nature of man.
2. God is "the searcher of hearts" (Eom. viii.
20 FUNDAMENTAL IDEAS OF RELIGION.
27). — Yes, who rewards even a drink of cold water given in His name! (Mark ix. 40.)
5. Is the Form of Religion Optional?
The form or manner of paying the debt of Re- ligion is not optional, but has always been pre- scribed by God. When man contracts a debt toward a fellow man in daily life, the creditor always has the right to specify the time, the place, and other circumstances of payment. If this is just when man deliberately contracts a debt, how much more ought it to apply to those debts which are imposed upon him by his very nature or by the Author of his being? God, therefore, has the right to prescribe the form in which the debt of Religion must be paid. Still, God was not bound to specify the manner in which the debt of Religion should be paid. If He wished, He could have left it to man's choice. He might have said to man, as a friend to a friend, or as a father to a child, "I leave it to your pleasure to pay Me the debt of Religion when, where, and as you like; but pay it you must." Such liberty might at first seem a great boon to man; but in reality it would be as dangerous as poison in the hand of a child. Man would defer, and finally neglect to pay this first and most sacred debt. Hence, God really confers a favor upon man by determining the form of Religion and making that form obligatory. In point of fact, history
WHAT HISTORY SATS. 21
shows that God has never left anything to the determination of man in this matter.
Objections.
1. One religion is as good as another. — If God had said this, it would be true of Eeligion in har- mony with Christian reason. Now "the wish is father to the thought."
2. Are not. all forms of religion equally good? — No; not all have God for their Author.
3. My conscience is my guide. — Your consci- ence may be false. The dictates of a true con- science are in accordance with the Law of God.
4. History shows some religions to be of human origin. — Yes; but all these are so many human counterfeits of the divine original.
6. What Does History Say?
History says that God never left the form of Eeligion to the choice of man. In reviewing the history of the human race from the first record of events to the present day, we find that God has al- ways prescribed how man should pay the debt of Religion that it might be acceptable to Him. We find, moreover, that the form of Eeligion has not always been the same in detail, but that God has changed the form of Eeligion from time to time, as circumstances required. Thus we know that in the very beginning of the world an acceptable form of Eeligion was established. This form we to-day call the patriarchal, or family, Eeligion.
22 FUNDAMENTAL IDEAS OF RELIGION.
We do not know so much of that remote period as our curiosity might desire; but we must admit that a form of Religion existed then which had God for its Author. We know, for example, that our first parents believed the same fundamental truths that we believe to-day. They kept holy the Sabbath day and worshiped God by prayer and sacrifice. With the coming of Moses, this primeval form of Religion ceased for God's chosen people. Through him God fulfilled the promise made to Abraham, for Moses gathered to- gether the children of Israel and formed them into a mighty nation. Thenceforth God was to be their King and they to be His people. But the patriarchal, or family, Religion was unsuited to the wants of a nation. Through Moses God, therefore, changed the acceptable form of Relig- ion. From a family Religion He made it a na- tional Religion — national in faith, national in law, and national in worship. Additional truths were revealed; positive laws were promulgated; a national priesthood was chosen and ordained; a national temple was erected; a magnificent ceremonial, most minute in all details, was pre- scribed— and all by almighty God Himself. Xo thing was left to be determined by man.
After centuries had rolled by, "the Expected of nations," the God-Man Himself, appeared among men. He came not to abrogate the Law or the prophets, but to fulfil them. In doing this, He changed the national, or Mosaic, form of
PRACTICAL RELIGION. 23
Religion into a universal, or Catholic, form of Religion, adapted to the wants of all nations and of all times. By means of this form of Religion the Saviour offered "peace to all men of good will." The deposit of faith was now completed; the law of charity was promulgated; a universal priest- hood was established; "an acceptable sacrifice" was instituted. In one word, everything was pre- scribed and ordained by the Saviour that man must do to pay God the debt of Religion in a way to profit by "the glad tidings of salvation." This dispensation, the Saviour declared, would last to the end of time.
Objections,
1. Before the time of Moses man was free to worship God or not. — If that were true, Noe would not have preached repentance to the people for one hundred years, and the Deluge would not have taken place.
2. Why did the heathens adopt so many forms of worship? — St. Paul says that God delivered them up to a reprobate sense, on account of their sins (Rom. i 28).
7. Practical Religion.
Practical Religion is the payment of the debt of Religion. It is the practice of the virtue of Religion. Of all the virtues of the moral order Religion occupies the highest place. It holds this place of distinction not only on account of
24 FUNDAMENTAL IDEAS OF RELIGION.
the dignity of Him whom it honors, but especially on account of the close relationship with Himself with which God has honored man. The practice of Eeligion should, therefore, appeal to every man of good will as his first and most sacred duty. Some persons think of God only when they are in distress. Such conduct is selfish and unjust.
AVe should pray to God at least at stated times, so that "His kingdom may come" to us. We should worship Him as He prescribes. To in- sure the continuance of His favors, we should thank Him frequently for favors received, as Our Saviour teaches us by His own example. For the same reason, we should cultivate a spirit of com- punction, or sorrow, for the sins of our life. Being sinners who "offend in many things," we should bear in mind that we are beggars at the throne of God's mercy.
Eeligion should be practised as God has or- dained. He is the great, the universal Creditor; we are all His debtors. No sane person ventures to dictate to an earthly creditor; and yet some persons are so presumptuous as to dictate to the Almighty ! Ignorance alone can excuse those who say like little children, "I will do this or that, and then God must take me to heaven." To all man- kind God has said, "I call heaven and earth to witness this day that I have set before you life and death, blessing and cursing. Choose life, therefore, that both thou and thy seed may live * (Deut. xxx. 19).
IS RELIGION NECESSARY? 25
Objections.
1. What difference does it make what Eeligion I profess, so long as I practise it ? — Where is your common sense ? Can you pay a debt as well with counterfeit money as with gold ?
2. As long as a man is honest, it does not mat- ter what Eeligion he professes. — The first duty of an honest man is to seek the truth and follow it. "Seek and you shall find" (Matt. vii. 7).
3. God does not concern Himself about for- malities.— "A contrite and humble heart, 0 Lord, thou wilt not despise," says the Psalmist. "That servant who knew the will of his Lord and pre- pared not himself, and did not according to His will, shall be beaten with many stripes. But he who knew it not, and did things worthy of stripes, shall be beaten with few stripes" (Luke xii. 47,48).
4. God is good and will overlook my negligence. — God is both good and just. He gives us choice of eternal life or death, but He will judge us ac- cording to our works.
8. Is Religion Necessary?
Eeligion is most necessary for man. It is to the advantage of the individual to cultivate the good will of Him on whom he entirely depends. Man is constantly in the power of God. From Him comes life with all its blessings. Even though it were only a matter of choice, self-interest should therefore prompt man to practise Eeligion. But
26 Fundamental ideas of religion.
since Eeligion is a debt imposed by God, its prac- tice becomes an absolute moral necessity for man. Moreover, in daily life Eeligion is necessary also as a stimulus to other virtues. In fact, it is impossible to conceive a moral order without that immutable standard of right and wrong which Eeligion alone can furnish; while in civil affairs, the stability of the state would be jeopardized by the absence of Eeligion. The words of the ancient Plutarch are still true to-day: "It would be easier," he said, "to build a city in the air, than to establish and perpetuate a government without any religious influence." Cicero declares that "All nature worships God, and there is no one who is ignorant of this obligation." St. Paul, no doubt, had this truth in mind when, writing of the heathens of his day, he said, "Because they knew God and did not glorify Him as God, He gave them up to the desire of their heart" (Eom. i. 21-24).
Objections.
1. I am doing well without Eeligion. — That is a bad sign. For those whom God cannot reward in heaven, He rewards here below for the little good they may do.
2. Ethical culture has supplanted Eeligion as a moral guide. — That will never be true. To prac- tise morality without Eeligion is like hanging a garment on the wall without any means of support.
3. Etiquette governs the external world. —
MEANING OF THE TRUE RELIGION. 27
Without the influence of Eeligion, etiquette is nothing else than conventional hypocrisy.
4. The state has long ago been divorced from Eeligion. — This is a misconception. To-day some states or governments no longer maintain a close alliance with a particular form of Eeligion.
5. In civil affairs the majority rules. — Unless the majority be leavened by Eeligion its rule will not be wise and just, but will degenerate into brute force.
9. What Is Meant by the True Religion ?
The true Eeligion is that Eeligion which has the authority and sanction of almighty God. Being the Creator of mankind, God certainly ex- ercises His right in prescribing how man should pay Him the debt of Eeligion. That form of Ee- ligion, therefore, which originates with God and is made obligatory by Him for a certain period of time is the true Eeligion of that time; thus, the Eeligion of Christ is the Eeligion of our time. A convincing proof of the excellence of a thing is the fact that it has been frequently counterfeited. Judged by the universal standard, the excellence of the true Eeligion is apparent to every one ; for history testifies that nothing has ever been more counterfeited than the true Eeligion which God has established. This then is a simple test of the genuineness of a form of Eeligion: Is it pre- scribed by God ? If it is prescribed by God, it is the true Eeligion. If it is not prescribed by God?
28 FUNDAMENTAL IDEAS OF RELIGION.
then, no matter how fascinating its doctrine, no matter how "up-to-date" its service, it is only a human counterfeit.
Objections.
1. Is man not free to practise Eeligion as he chooses? — We have seen that Eeligion is a debt which man must pay as God, his creditor, pre- scribes.
2. Every Eeligion is true. — Only that form of Eeligion is true which is instituted and enjoined by God.
3. Every Eeligion worships God. — To worship God in a way He has not prescribed is superstition, and not Eeligion.
io. Can there Be More than one True Religion?
There can be but one true Eeligion at any time. It is, evidently, the prerogative of almighty God to establish the true Eeligion. In the exercise of this right, God has never established or recognized simultaneously two forms of Eeligion. Several reasons may be advanced in explanation of this conduct. In the first place, if all men are to be- lieve the same truths, the unity of truth likewise demands the unity of Eeligion. For it is evident that of all the forms of Eeligion advocated by man, no two inculcate the same faith, the same law, and the same practice. In fact, they often contradict one another. To suppose God to be the author of all would, therefore, not only im-
NOT MORE THAN ONE TRUE RELIGION. 29
pugn the veracity of God, but also make truth and error identical. Such conduct, knowingly and willingly pursued, would evidently be as blas- phemous as it would be illogical.
Even the very nature of Eeligion demands its unity. The true form of Eeligion must of ne- cessity be founded on a true knowledge of God and correspond to His relationship with man. Now, we know that man, in consequence of this relationship, owes God a greater debt of adora- tion, thanksgiving, supplication, and satisfaction since the time of Christ than he did before. More- over, we have already seen that this debt must be paid not only in mind and heart, but also in ex- ternal action; yet among all the religions of to- day we look in vain for more than one that can justly claim to pay the entire debt. We must, therefore, conclude that God established only one true Eeligion for our day. We can even go a step farther and say that, in the present economy, God could establish only one true Eeligion for this period of time. Therefore we believe with St. Paul, that as there is but one God, so there is but "one Lord, one faith, one baptism" (Eph. iv. 5).
Objections.
1. Were not the patriarchal and the Jewish religions true religions ? — Certainly, but not at the same time. The one form ceased when the other was promulgated.
30 FUNDAMENTAL IDEAS OF RELIGION.
2. Is the Jewish Eeligion the true Religion to- day ? — No ; it has been supplanted by the Religion which Jesus Christ established.
ii. Must Man Know the True Religion?
Man must know the true Religion and practise it to save his soul. Man must know and perform those duties which are essential to his welfare as a free agent. Man's reason tells him that he came from God, is dependent on God, and must return to God. Man's first and most sacred duty to himself, therefore, is to cultivate the good will of Him on whom he entirely depends. This is im- possible without the knowledge and practice of the true Religion. Hence, if a person should, unfor- tunately, grow up without any Religion, or in the practice of a Religion that causes him anxiety, he is in duty bound to investigate, till every doubt is cleared up and every difficulty solved. Then it is his duty to embrace and practise that Religion which he discovers to be the true Religion; for he would, indeed, be a greater sinner if "he knew his Master's will and did it not." Every human being should, besides, know his essential obliga- tions towards almighty God. And yet, is it not evident that man's essential obligations towards himself are identical with his first obligations to- wards his Lord and God? Justice as well as self- interest should, therefore, prompt man to study attentively the claims of Religion and to embrace
KNOWING THE TRUE RELIGION. 31
that form which he finds to have been established by the Lord and Master Himself.
This seemingly complex proposition may be stated more simply and clearly, as follows: God is at home in heaven. He admits to its happiness whom He wills. For man to be welcomed to heaven after death, he must have heeded God's invitation and done His holy will during life. Hence the Saviour says, "He that doth the will of My Father who is in heaven, he shall enter the kingdom of heaven" (Matt. vii. 21).
Objections.
1. Man cannot know the true Eeligion. — This is a mistake. The Saviour declares that His Church is like a city built on a mountain which all can see. All that are "of good will" 'and perse- vere in humble prayer God enlightens and leads to the true fold.
2. The agnostic says, We can have no certitude in this world. — When a person persists in making an assertion which is neither supported by the evi- dence of facts nor sanctioned by the testimony of common sense, he ought to be an object of solici- tude for his friends, if not confined in a home for the feeble-minded.
12. How can Man Know the True Religion?
Man can know the true Eeligion only from God. We have seen that Eeligion is a debt which man
32 FUNDAMENTAL IDEAS OF RELIGION.
owes to God. We have also seen that God, as the creditor of mankind, has the right to prescribe how this debt is to be paid to Him. Now, history tells us that God has exercised this right by re- vealing the true Eeligion to mankind. It also tells us that to protect His Religion against cor- ruption and thereby render man certain of it, God has delegated a body of men to teach the true Eeligion in His name to all of good will. To them the God-Man has said, "He that heareth you heareth Me" (Luke x. 16). Man can, there- fore, learn the true Religion authentically only from the revelation of God as it is taught by that body of men whom He has appointed its teachers.
Objections.
1. God inspires every man with the true Re- ligion.— The absurdity of this assertion is evident to any thinking mind.
2. Every man can interpret God's revelation as he pleases. — This gratuitous assertion is contrary to the express will of God.
3. Great men have always interpreted the word of God. — The credentials of a divine teacher con- sist essentially in a divine mission. For, asks St. Paul, "How shall they preach unless they be sent ?" (Rom. x. 15.)
13. What Certainty can Man have of the True Religion ?
Man can have divine certainty of the true Re-
MAN'S CERTAINTY OF THE TRUE RELIGION. 33
ligion. Man can have that certainty in religious matters which God is pleased to give him. Now God, being infinitely good, naturally desires to give the greatest certainty to all Who sincerely desire to walk in the way of salvation. He has, therefore, given man a divine criterion of His revelation as well as of the true Eeligion which He has established. This criterion is a manifest intervention in the laws of nature which He has established and which He alone controls — a mar- velous event, out of the ordinary course of nature, which can be produced by God alone. When this event is an exception to the physical laws of nature, it is called a miracle. When it is the explicit fore- telling of events known only to God, it is called a prophecy. We shall consider miracles, prophe- cies, and other kindred subjects, in the second part of this book. Suffice it for the present to know that when God gave man a revelation from heaven and established the true Eeligion, He con- firmed the same by miracles and prophecies. History testifies that this criterion was especially manifest during the establishment and early prop- agation of the true Eeligion. History also testi- fies that this criterion has never been wanting to the true Eeligion to the present day. On the other hand, no other Eeligion can prove any claim to this "sign from heaven." Hence, man can have divine certainty of the true Eeligion, if he desires it and is really "of good will."
34 FUNDAMENTAL IDEAS OF RELIGION.
Objections.
1. If divine certainty can be had in religious matters, why do so many live in uncertainty? — Because they lack the practical good will to seek that certainty.
2. But you will admit that some persons are laboring under many disadvantages in religious matters. — This is true; but it is equally true that God is so good that, if necessary, He would even send an angel from heaven to aid any one who is doing all he can to know and fulfil His holy will.
14. What does the True Religion Ordain ?
The true Religion ordains directly those inter- nal and external acts which are necessary for the payment of the debt of adoration, thanksgiving, supplication, and satisfaction. Indirectly, how- ever, the true Religion imposes on man the obli- gation of promoting the honor and glory of God, his own welfare, as well as the good of his neigh- bor, by the practice of every Christian virtue and the observance of every just law. The true Re- ligion commands man to respect the liberty of his neighbor in religious matters and to abstain from all superstitious practices. The specific acts of the virtue of Religion, as taught by right reason, are of two kinds, obligatory and optional. The obligator}- acts are devotion, prayer, adoration and worship, sacrifice, repentance, divine praise, and material offering. The optional acts are vows, oaths, and adjurations. By these acts man
DEVOTION. 35
acknowledges, according to his entire nature, the dignity of God as well as his dependence upon Him. For he thereby (1) gives himself to God and (2) devotes the things of God to His honor and glory.
Man gives his mind and heart to God by devo- tion, prayer, adoration, and repentance. He gives his entire self, as well as his temporal goods, to God by repentance, worship, sacrifice, oblation, and vows. Man devotes the things of God to His honor and glory by divine praise, lawful oaths and adjurations, and also by the sanctification of cer- tain days, by the worthy reception of the sacra- ments and the proper use of the sacramentals. As a preparation for these specific acts, Eeligion binds the mind of man to accept the truths pro- posed by reason and faith. It binds the will to hope for life eternal and the means conducive to its attainment, according to the promise of God. It inclines the heart to love God for His own sake, because He has loved man first. "Thus," says St. Augustine, "God is worshiped by practical faith, hope, and charity."
15. What is Devotion ?
Devotion is an inclination of the will to God. It naturally results, on the one hand, from a knowledge of God's goodness and love for man, and on the other hand, from a realization of man's frailty and infirmity. In proportion as he realizes these truths in daily life, will man cling to God.
36 FUNDAMENTAL IDEAS OF RELIGION.
But, alas ! instead of keeping these truths fresh in mind by daily reflection, man often becomes so absorbed in the honors, riches, and pleasures of life, that he imperceptibly grows oblivious of their very existence. At times he even sinks so low as to lose all relish for those higher truths which alone can render him truly contented and happy.
As a habit, devotion manifests itself by the fer- vor with which it adorns the acts of Eeligion, as well as by the pious practices which it engenders. Without this habit, man finds the debt of Eeligion irksome. Hence it frequently happens that through this want of devotion people neglect to pay God the debt of Eeligion, just as through want of fraternal charity they slight the just claims of their neighbor. When devotion is gen- uine and habitual, it is nourished, increased, and perfected by communing with God in the joys and trials of daily life. But semi-sentimental devo- tion, nourished amid the enervating delusions of unreality, will be severely tried in adversity. If it does not disappear entirely, like vapor before the rising sun, it may be gradually purified and strengthened by severe trials. Mere sentimental devotion is not the fruit of serious reflection on the goodness of God and the frailty of man. Like a mushroom, it results from the favorable physi- cal and climatic conditions of environment. When these are changed, it inevitably withers and dies.
There is also in daily life a malicious counter- feit devotion. This hypocritical devotion has al-
PRAYER. 37
ways been the bane of true piety and Eeligion. At first sight, it appears to be a genuine overflow of the heart's affections. But it is a mere sham. Like a new garment, it is worn only on special occasions. It transforms the sinner of Saturday night into a saint on Sunday morning. Such devotion suggests to the mind of the honest ob- server the words of Our Saviour to the Pharisees : "Woe to you, hypocrites, because you make clean the outside of the cup and of the dish, but with- in you are full of rapine and uncleanness" (Matt, xxiii. 25).
16. What is Prayer ?
Strictly speaking, prayer is a pious elevation of the mind to God to thank Him for His favors or to ask His help; in ordinary usage, however, it means only asking God's aid. Eealizing the evi- dence of God's infinite goodness, man naturally appreciates the privilege of prayer. He approaches his Maker in spirit to thank Him for the favors of the past, and to place his present and future wants before Him. This request for divine help may be made in three different ways. When a particular grace is asked, it is called a petition. Thus David petitioned the Lord to "create a clean heart in him" (Ps. 1. 12). When God's help is implored in a general way, the prayer is called a supplication. Thus the Psalmist prayed, "God, hasten to my aid" (Ps. lxix. 2). Finally, when the reason of the request is stated, the prayer is
38 FUNDAMENTAL IDEAS OF RELIGION.
called an obsecration. This reason may exist either on the part of God or on the part of man. On the part of God, the reasons are very numer- ous. Thus, for example, we say, "By Thy death and Resurrection, 0 Lord, deliver us." On the part of man, there exists but one valid reason, viz., gratitude for favors received. Gratitude merits a continuance of favors.
The very nature of prayer suggests its essen- tial qualities. If man is a beggar and God the Creator infinitely rich, man ought naturally ad- vert to his own poverty and God's dignity. He will then pray with that attention and reverence which should characterize every true prayer. The thought of God's goodness and promise of assist- ance should inspire man with confidence. His solicitude for his own welfare should prompt man, on the one hand, to remove the obstacles to his obtaining divine aid, and on the other, to perse- vere in prayer through life.
Prayer is called the great means of salvation, because it is the first and universal means of sub- jecting the free will of man to that divine influ- ence which is necessary not only for the practice of virtue, but also for life eternal.
Objections.
1. God knows my wants; why should I tell them to Him? — God commands us to pray; be- sides, we do not pray to reveal our wants to God,
DIVINE ADORATION AND WORSHIP. 39
but freely to subject our minds and hearts to His influence.
2. God knows whether I shall be saved; why, then, should I pray? — To be saved. He that per- severes in prayer shall be saved, says St. Alphonsus, the Doctor of Prayer.
3. I always forget to pray. — That indicates that you are carnal or worldly-minded. This is a la- mentable state, from which you can escape only by a serious effort.
4. I do not need any special help. — Are you better than the rest of mankind ? If so, be doubly grateful for the grace you have received and pray for its continuance.
17. What is Divine Adoration and Worship ?
Divine adoration and worship is that reveren- tial honor and absolute submission which man manifests to God on account of His supreme ex- cellence. In English "divine adoration" is usually applied to the private, and "divine worship" to the public, or liturgical, manifestation of honor and submission to God as the supreme Lord and Master. Both adoration and worship have special reference to God as the Creator, though they also refer to Him in every other relationship with which He has honored man.
As a private act, adoration, especially when merely internal, may be performed with propriety at any time and in any place; still, there are spe- cial times and places and circumstances which
40 FUNDAMENTAL IDEAS OF RELIGION.
give God a particular claim to the adoration of man. Thus, for example, it is customary among Christians to adore God at morning and at night. It is of obligation to do so on the Lord's day. A sense of propriety suggests that in a place dedi- cated to His honor, God has a more special claim to the adoration of man than in the public streets. So the circumstances of a severe trial should prompt man to adore God's inscrutable provi- dence, just as a signal favor suggests the debt of gratitude, a grave difficulty the necessity of re- doubled prayer, and the commission of a serious fault the obligation of repentance and reparation.
The words of the poet Dryden in regard to the form of worship are clear and to the point. He says, "By reason man a Godhead can discern, But how He should be worshipp'd cannot learn."
Eeason proclaims the obligation of external, public worship, but it is silent in regard to the form acceptable to God. Here sacred history comes to man's aid. It tells him that the form of worship acceptable to God has always been prescribed by God. The testimony of history in regard to the form of Eeligion, in general, has special value in regard to the form of external worship acceptable to God. For this is essentially the public, solemn expression of the true Religion of the time.
18. What is Sacrifice ?
Sacrifice is the offering of an object to God
SACRIFICE. 41
and the destruction of the same, to acknowledge His supreme dominion and man's subjection to Him. Sacrifice has universally been regarded as *the very essence of divine adoration and worship. It is, therefore, of private as well as of public obligation. The individual must offer his in- ordinate inclinations on the altar of his heart and destroy the same by the fire of divine charity, as a sacrifice acceptable to God. He is also bound to offer some external sacrifice to acknowledge his dependence on God as an individual and as a member of the community. History testifies that external sacrifice to God is as natural for man as homage to a temporal ruler. Even before the time of Moses, while the family Eeligion was still the true form of Eeligion, man offered sacrifice to God. The choice of the object sacrificed before the time of Moses in all probability rested with man. Thus we read that Cain offered a sacrifice of the fruits of the earth, and Abel of the first- lings of his flock. Again we read that, after the Deluge, Noe sacrificed "of all the animals and fowls that were clean" to the Lord. Of Melchise- dech it is recorded that he was a priest of the Most High and offered "a sacrifice of bread and wine." And of holy Job it is said that, "rising up early, he offered holocausts for every one of his chil- dren." When Moses promulgated the law which now bears his name, he at the same time pre- scribed a solemn liturgy, which has won the ad- miration of succeeding ages. Though this divinely
42 FUNDAMENTAL IDEAS OF RELIGION.
composed liturgy curtailed many individual privi- leges, it typified in many ways and fore- shadowed the great sacrifice of the Son of God on Calvary.
As has been foretold by Daniel the prophet (ix. 27), the sacrifices of the Mosaic dispensation ceased to be acceptable when that one true sacri- fice of the New Law was offered by Jesus Christ. From that time unto the present day only this "clean oblation," or sacrifice of the New Law, foretold by Malachy, is acceptable to the Most High. By this sacrifice, as St. Paul teaches, Christ, "the priest forever according to the order of Melchisedech," through the instrumentality of His chosen priest, is offering Himself to His heavenly Father "from the rising of the sun to the going down thereof (Mai. i. 11). Thus He "is ever making intercession for us" (Hebr. vii. 25).
19. Who is the Priest?
The priest is the person who offers sacrifice to God. According to the natural law, every wor- shiper could offer his own sacrifice. In the primeval dispensation, history informs us, the patriarch, or father, usually offered the sacrifice for the entire family or tribe. On special oc- casions, however, this was also done by one who on account of his personal qualities and position was looked upon as a priest of the Most High, though he might belong to another family.
TEE PRIEST. 43
In the Mosaic dispensation God took the right of sacrifice from the individual and vested it in the family of Levi. Indeed the curtailment of these personal prerogatives seems to have fur- nished Core, Dathan, and Abiron with their pre- text, if not with their reason, for raising a sedition against Moses (Num. xvi). In this dispensation the priest became, by God's design, not only the teacher of His people, but also the ruler in spirit- ual matters, with extensive power in civil affairs. In the New Law, Christ made His priests the true mediators between Himself and the faithful. He authorized them to offer the sacrifice which He had offered, saying, "Do this in commemora- tion of Me" (Luke xxii. 19; 1 Cor. xi. 24). He delegated to them His own divine authority to teach, govern and minister in spiritual things. "All power is given to Me in heaven and on earth/' He said. "Go ye, therefore, teach all na- tions, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe' all things whatsoever I have com- manded you. And behold I am with you all days, even to the consummation of the world" (Matt, xxviii. 18-20).
To be a true priest in the new dispensation a person must (1) be called by God, like Moses and Aaron of old or like the Apostles and disciples by Christ. (2) He must have qualified himself for his vocation by study and prayer. And above all, (3) he must have been lawfully ordained and com-
44 FUNDAMENTAL IDEAS OF RELIGION.
missioned by one who has that power as a lawful successor of the Apostles.
20. What is Repentance ?
Repentance is the reparation for transgression of God's law. Man makes this reparation by re- turning to God with sorrow for the offences of the past, united to a firm purpose of fidelity in the future. A child may truly love its parents and yet cause them some displeasure; so man may be Virtuous and yet commit some faults through human frailty. But as a child cannot love its faults more than its parents and still be pleasing in their sight, so man turns away from God in proportion as he makes friends with his faults. If, therefore, an honorable man is ever ready to apologize to his neighbor, even for unintentional faults, how much more should he be ready to do the same to God? This apology, or reparation, which man makes to God is prompted by grief for the sins of the past and proves its sincerity especially by fidelity to God in the future.
When man realizes the gratuitous goodness of God which opens to him the way to that repent- ance on which his final happiness depends, he will see the necessity of cultivating repentance, not only as a matter of religious justice, but also as a grateful acknowledgment of God's condescending mercy. "A contrite and humble heart" will in- spire man to "watch and pray." Thus will he realize the importance of the warfare between the
DIVINE PRAISE. 45
spirit and the flesh; thus will he discover the cause of his past infidelity; and thus will he be able to show his loyalty by avoiding the occasions of relapse. Then will the grace which comes in answer to his prayers crown his firm purpose of amendment with success. This was the thought in the mind of the Psalmist when he said, "A contrite and humble heart, 0 Lord, Thou wilt not despise" (Ps. 1. 19).
2i. Divine Praise.
Divine praise is the extolling of God on ac- count of His infinite perfections. Man has a different reason for praising God than for prais- ing his neighbor. He praises his neighbor by making known to him or to others his approval of his conduct, to encourage him or to inspire others to emulate him. Man needs no words to manifest his sentiments to God: He is "the searcher of hearts," who has no need of man's encouragement. Man, therefore, praises God to increase in himself reverence and devotion for God and to increase the same in others by his word and example. Divine praise is therefore useful and necessary for man to inflame his affections for God. Hence the Holy Spirit says by the mouth of the Psalmist, "The sacrifice of praise shall glorify Me, and there is the way by which I will show him the salvation of God" (Ps. xlix. 23).
46 FUNDAMENTAL IDEAS OF RELIGION.
22. Material Offerings.
Man must make some material offering for the good of Eeligion. God is deserving not only of man's best thought and affection, but also of the fruit of his labors. According to the natural law, man should, therefore, make some material offer- ing to God as a token of his gratitude for favors received. Besides, the wants of every society, whether religious, civil, social or fraternal, must be supplied by the members of the society. As a member of a religious society man is, therefore, doubly bound to make some material offering. The nature and extent of this offering, however, are not specified by the law of nature, but are left to the choice of the individual or prescribed by positive law. Thus, the law of Moses prescribed oblations, first-fruits, and tithes. An oblation was an offering to the divine worship. Custom still retains this in the form of "Sunday offerings" or collections. The first-fruits and the tithes were annual offerings for the maintenance of the Tem- ple and the support of the clergy. These have their counterpart in the pew-rent assessment or subscriptions of to-day. As among our people the material expenses of Religion are usually borne directly by the members of the congregation, every parishioner who does not belong to the poor of Christ is bound in justice to the other members to bear his honest, proportionate share of the burdens. The entire congregation, on its part,
OPTIONAL ACTS OF RELIGION. 47
is bound in justice to give the ministering priest the means of an honest living. For "the laborer is worthy of his hire" (Matt. x. 10) ; and the priest who "serves the altar should live by the altar" (1 Cor. ix. 13).
23. Sanctification of Certain Days.
Eeason prescribes that some time should be de- voted to the service of Eeligion. Time is a precious gift of God. If a man grants the obliga- tion of devoting a part of God's gifts to the di- vine service, he will certainly admit that he ought to "sanctify to the Lord" some of the time on which his eternity depends. For this evident reason God prescribed the sanctification of the Sabbath even in patriarchal times. So much did God insist on the observance of this law among the Israelites, that He judged those worthy of death who wantonly violated it.
24. Optional Acts.
The optional acts of Eeligion are vows, oaths, and adjurations. A vow is a deliberate promise made to God to do something specially pleasing in His sight. Like any other deliberate promise of man, a vow is of strict obligation according to the intention of the person who made it. Hence the Psalmist says, "Pay thy vows to the Most High" (Ps. xlix. 14). An oath is the calling of God to witness that the speaker is telling the truth. The common welfare as well as the good of an
48 FUNDAMENTAL IDEAS OF RELIGION.
individual may justify a person in the reverent use of an oath. An adjuration is the invocation of God or holy things as a means of influencing a person to grant a request or to comply with a demand. An adjuration, to be lawful, should be made with honesty and discretion in behalf of a just cause.
25. Religious Ceremonies.
A religious ceremony is the outward expression of reverence and devotion in the performance of an act of Eeligion. It may be either private or public. A private religious ceremony consists in a reverential and devout manner in performing religious acts. A public religious ceremony in the strict sense is one which is performed in the name of the public ; but as usually understood, it denotes a ceremony in which the public takes part. Both private and public ceremonies are in accordance with the promptings of the human heart, as well as pleasing to God. In fact, we can- not imagine man paying God the debt of Religion as he ought without the use of ceremony. Being composed of soul and body, he is bound by his very nature to honor God not only "in spirit and in truth," which is essential, but also in external action. Now, religious ceremonies, constituting as they do the manner of ^practical external Re- ligion, are not only a necessary accompaniment of all external religious acts, but also an incen- tive to, as well as an indication of, genuine in-
RELIGIOUS LIBERTY. 49
terior devotion. In consequence of this fact, the skill of the painter, of the sculptor, the architect, and the musician has been employed throughout all ages to supply the requirements of religious ceremonials.
However, if any one desire a divine approval of the devout outpouring of religious fervor in cere- monial splendor, let him open the Book of Le- viticus. It is there that God prescribes most minutely the variety, the solemnity, and the splendor of the religious ceremonies with which His chosen people of old were to pay Him the debt of Eeligion.
Objections.
1. I don't believe in religious ceremonies. — And very probably don't practise much Eeligion.
2. I don't believe in overdoing a thing. — That is right. Be always sober and temperate. But do not on that account underdo your Eeligion.
3. Ceremonies only captivate the heart. — That is their object, to captivate the heart of God and of man.
4. Man had better worship God only "in spirit and in truth." — Not unless he is but spirit and truth.
26. Religious Liberty.
Eeligious liberty is the right of every human being to practise the true Eeligion as he under- stands it. The practice of the true Eeligion is
50 FUNDAMENTAL IDEAS OF RELIGION.
man's first and most sacred obligation. Perfect liberty in its practice must therefore be man's sacred and inalienable right. When considering the question of religious liberty in a practical light, the difference between internal and ex- ternal worship must be borne in mind. The former takes place solely in the mind or heart. The latter is always consummated externally. The former is perceived only by God, the latter is evident to God and man. The former never con- flicts seriously with a neighbor's rights, the latter may rob him of his peace and disturb him in the pursuit of happiness; the former is amenable to God alone, the latter to the law of man as well.
The most sacred duty of parents is to educate the child, to bring it up as a worthy citizen and a true heir to the kingdom of heaven. It is con- sequently also the corresponding right of the parents to instruct the child, not only in the arts and sciences, but also to incline its heart to God by a thorough religious education.
The individual human being has this general right and duty towards his neighbor, not to inter- fere with nor be interfered with in the exercise of his personal religious liberty. As the common temporal good is the direct object of the state, the state has no direct right to coerce its subjects in religious matters. But the state can and should protect its subjects in their personal rights. It may thus be called on to interfere indirectly in religious matters. The state may, besides, see the
SUPERSTITION. 51
necessity of Eeligion for the permanence of the temporal welfare of its subjects. Thus again it may be justified in exerting itself indirectly in favor of the practice of the true Eeligion.
Objections.
1. I can believe what I like. — Yes, without serious injury to your neighbor. But in your practice you have no right to force your opinions on your neighbor, to scandalize him or injure the common good. Your neighbor has equal religious liberty.
2. I am at liberty xo practise any Eeligion I like. — Provided you respect the rights of your neighbor you can do many things without human interference.
27. Superstition.
Superstition is the false practice of Eeligion. The word superstition is derived from the Latin "super" and "statutum," and literally means "something above what has been prescribed." Hence, superstition is a religious act or practice which has not been prescribed by almighty God. A religious act may be contrary to God's law in two ways: it may be divine honor to a creature, or it may render false divine honor to God. Hence the division of superstition into the superstition of worshiping idols and the superstition of false worship. The superstition of worshiping idols, or false gods, was practised by the heathen of old.
52 FUNDAMENTAL IDEAS OF RELIGION.
St. Paul condemns them in the first chapter of his Epistle to the Eomans, saying: "They are in- excusable. Because when they knew God, they have not glorified Him as God. They changed the glory of the incorruptible God into the likeness of a corruptible man, and of birds, and of beasts, and of creeping things. Wherefore God gave them up to the desires of their heart. Who changed the truth of God into a lie ; and worshiped and served the creature rather than the Crea- tor. For this cause God delivered them up to shameful affections, receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowl- edge, God delivered them up to a reprobate sense, to do those things which are not becoming. Who, having known the justice of God, did not under- stand that they who do such things, are worthy of death, and not only they that do them, but they also that consent to them that do them."
The superstition of false worship was severely punished among the Israelites. Thus Saul lost his kingdom and his life for offering sacrifices contrary to God's law. Core, Dathan, and Abiron were cast alive into hell for the same offence (Xum. xvi. 33). This gives one an idea of how God regards the sin of heresy, which is made so little of in our own day.
PAET II.
REVEALED RELIGION,
The true Religion is not only in accordance with Reason; above all it rests on the Authority of almighty God. In fact, its divine origin, na- ture, and mission give the true Eeligion its real dignity and vahie. We shall, therefore, now pro- ceed to study Eeligion as revealed and established by almighty God. In performing this pleasant task we shall first consider those supernatural truths which have been revealed to us by God Himself, and then proceed to examine the di- vinely ordained practice of Religion.
53
A . STTPEKN ATT7R AL TRUTHS. I. Introductory Truths.
i. Truth.
Truth is being in relation to intelligence. St. Augustine says, "Truth makes known that which is." Truth may be described as that property or peculiarity of any being which makes it know- able to intelligent mind. God is the first and greatest Truth, because He is the first and neces- sary Being. God understands Himself perfectly. In the ideas which His being suggests to His mind God likewise perfectly understands all created truths.
In relation to man, created truths are of three kinds: (1) purely speculative, as the truths of mental philosophy; (2) practical for time, as the truths of personal, domestic, and political economy; (3) practical for eternity, as the truths relating to man's origin, destiny, redemp- tion, and salvation.
Man may obtain a knowledge of truth in three
ways: (1) by a proper use of his faculties of
observation, induction, and deduction; ^2) from
his fellow man by hearing or reading a disclosure
54
TRUTH, 55
of the truth; (3) from God, who, knowing all things, can reveal the same to man.
Because his destiny is supernatural, man un- aided by God can obtain but little knowledge of the truths that are practical for eternity. In re- gard to these truths reason can discover but three things: (1) that there exists a supreme Being who is the Creator and Preserver of the universe; (2) that the human soul is a spirit which will live forever; and (3) that man has a free will according to the use of which he will be rewarded or punished forever.
The other truths which are practical for eter- nity being entirely above the nature of man, they do not come within the range of his unaided mental vision. These truths man must, therefore, learn from God. He is their Author as well as man's, and can therefore reveal them to man.
Unfortunately, however, man often follows the example of Pontius Pilate, who did not wish to know the truth. When the God-Man was brought before him and said, "I came to give testimony of the truth" (John xviii. 37), the Eoman governor asked, "Truth! what is truth?" and then turned away before he could receive an answer.
On the other hand, those who seek the truth with an "honest and upright heart" will find that "grace and truth which came by Jesus Christ" (John i. 17). And He who is "the way, the truth, and the life" (John xiv. 6), "will sanctify
56 REVEALED RELIGION.
them in truth" (John xvii. 17), so that with St. Paul they may truly say, "The truth of Christ is in me" (2 Cor. x. 10). Then will "the Spirit of truth, whom the world cannot receive" (John xiv. 17), "teach them all things," so that they may live "according to the faith of the elect of God and the acknowledging of the truth" (Tit. i. 1), till they attain the possession of fruition of the eternal Truth in heaven.
Objections.
1. I have heard that man has innate ideas. — Believe me, that is only a post-natal fancy of such as have not sufficient brains to form ideas of self- evident truths.
2. I have also heard it said that truth is rela- tive and mutable. — It is evident that being is real and objective. Hence truth, which is the relation of being to mind, must also be objective and, there- fore, cannot be merely subjective and relative.
2. Mystery.
The word "mystery" is a Greek derivative which literally means something concealed or hidden from view. In its present use the word mystery signifies a truth which man does not fully under- stand. As man usually arrives at the truth only after more or less research, a mystery must al- ways be encountered before a truth is mastered. For a child everything is at first a mystery. As its reason gradually develops, it begins to observe
MYSTERY. 57
the world about it. Soon its mind is able to ab- stract some vague idea or acquire some rudiment- ary knowledge of one truth or another. As its faculties develop or its powers increase, if the child is of a thoughtful turn of mind, it grows in knowledge and wisdom before God and men. Long before it arrives at maturity it acquires a knowledge of many truths whose very existence was unknown to it before. Thus many mysteries disappear before the light of reason in the course of time. And yet there still remain many mys- teries within the range of reason, which even the brightest minds have thus far failed to explore. Such mysteries surround us on every side. They are found everywhere in nature, in the mineral, the vegetable, and the animal kingdoms. Who? for example, can say what fire is? Who has dis- covered what that is which gives the delicate hue and exquisite fragrance to the rose? Or who can show what that is in man which enables him to form spiritual concepts or ideas of material things and communicate the same to his fellow men? In fact, is there not some truth in the saying, "The greatest mystery to man is man" ?
If, therefore, there are so many mysteries to man within the range of his own mental vision, how many mysteries must there be for him within the range of God's all-penetrating vision? In fact, many persons of authority declare the domain of divine vision to be the real land of mystery for man. Hence they define as mystery a truth
58 REVEALED RELIGION.
which by its very nature is a secret to unaided finite intelligence. It certainly can be said to God alone in all truth, "No secret is hid from Thee" (Ez. xxviii. 3).
Objections.
1. I accept only what can be demonstrated. — You had better stick to the multiplication table.
2. Are not mysteries contrary to reason ? — Not contrary to, but above reason.
3. What proof can we have of things invisible? — The word of God.
4. I reject Christianity because it deals in mysteries. — What a pity God gave you reason!
5. Reason must comprehend before accepting. — Reason comprehends that God is the eternal uncreated Truth. Is not His infallible word bet- ter than the mere hearsay which you often accept in daily life?
3. The Supernatural.
The supernatural is that which is above the natural powers and wants of all created things. By the natural powers and wants of creatures is meant all that is due them according to their nature. Thus, it is natural for angels to be and to act as pure spirits with intelligence and free will. It is the nature of man to be and to act as a creature composed of a rational soul and a ma- terial body. But it is supernatural for either angel or man to be or to act as God or as the natural
TEE SUPERNATURAL. 59
child of God. Jesus Christ alone is the Son of God, according to His divine nature. So it is natural for the God-Man according to His divine nature to be and to act as God. But a participa- tion in the nature or action of God is above the nature of angels and men; that is, it is super- natural.
Heaven is the natural home of God, Father, Son, and Holy Ghost. Angels and men have no natural claim to it. For, as home is the abode of parents and children, so is heaven the natural home of God. The owners of a home may wel- come strangers into it; so may God admit angels and men into heaven. Still, God could not have created angels and men in the enjoyment of heaven. For, if angels and men are to be admit- ted to heaven, they must enter it according to their nature, that is, of their own free will as the friends of God, since they cannot be created as the natural children of God. To test their free will a trial was, therefore, necessary for both angels and men.
If man had but a natural destiny, his body would after death return to earth whence it was taken. But his soul, being a spirit, would, like the angels, continue to exist forever. It is a fact, however, that man admits his supernatural des- tiny. For everybody desires to go to heaven. If God, therefore, gave man a supernatural destiny, He must also have given him a supernatural means of attaining that exalted end of his exist-
60 REVEALED RELIGION.
ence. Hence when we admit the supernatural destiny of man we must also in justice to God admit whatever that destiny demands. We must admit :
1. The supernatural knowledge of his destiny revealed to man by God.
2. The supernatural life of man, whereby he is united to God by the bond of divine friendship or is adopted as a child of God.
3. The supernatural knowledge of this life im- parted to him by God.
4. Supernatural help for man to direct his mind and heart to God as his supernatural end.
5. Supernatural life of glory, or the beatific vision, whereby angels and saints are enabled ac- cording to their capacity to see and enjoy God face to face in heaven. This destiny, with the proportionate means of attaining and enjoying it, is called the supernatural order in creation.
Objections.
1. Is everybody destined for heaven? — "God will have all men to be saved and to come to the knowledge of truth" (1 Tim. ii. 4).
2. Did God predestine some to hell? — No; to whatever God creates He gives the perfection of its nature. To predestine to hell would mean to make a deliberate moral wreck of some men. To assert that of God would be as blasphemous as it would be unjust.
REVELATION. 61
4. Revelation.
In Eeligion a revelation is a supernatural mani- festation of truth made by God to man. A far- sighted person can see more than a nearsighted one. With the aid of a telescope both can see things at a great distance. But the vision of God penetrates further than the most powerful tele- scope. Being everywhere, His vision is limited neither by time or space, nor is it obscured by in- tervening objects. The range of God's vision ex- tends beyond actualities to the remotest possi- bilities. He sees from eternity to eternity. Knowing all things, God can therefore directly communicate to man whatever He pleases, whether the same be naturally knowable to man or not. History tells us that God has thus communicated truths to man. This divine communication of truth from God to man is called Eevelation.
God has made things known to man in two ways: (1) naturally, by the light of human rea- son- (2) supernaturally, by revelation. This supernatural revelation is either private, as for example, the message of Nathan the prophet to King David, or it is public and intended for all mankind. This public revelation was made di- rectly through Christ, the prophets, and the Apostles. To-day it comes to us indirectly through the infallible teaching of the true Church. The truths which God has thus revealed are of two kinds: (1) such as are entirely beyond the scope of pure reason, as for example, man's des-
62 REVEALED RELIGION.
tiny to heaven; (2) such as the mind of man may grasp more or less distinctly, as the immortality of the human soul.
Private revelation God still makes to His chosen souls from time to time. But public revelation is complete. This is the teaching of St. Paul, who says, "Though we, or an angel from heaven, preach a Gospel to you besides that which we have preached to you, let him be anathema" (Gal. i. 8).
To be able to accept public revelation accord- ing to the rules of prudence, man must at all times have the moral certainty of the fact that the reve- lation was made. This moral certainty is given to man to-day by the true Church, which God has delegated to act in His name. She alone is authorized by God to say what revelation is genu- ine and what is apocryphal.
When we admit, with the universal consent of mankind, that God has destined man for heaven, revelation becomes an absolute necessity. For if man is to go to heaven, he must not only know his destiny, but also the means which God has ordained for its attainment. Again, if man must practise a particular form of Eeligion, it is neces- sary that God should clearly indicate the same to him.
Moreover, if God makes a revelation and binds man to live according to it, He must give man some palpable proof of its genuineness. There are various criteria and motives of credibility which
REVELATION. 63
apply more or less to all manifestations of truth, whether human or divine. There are others, how- ever, which apply only to divine revelation. Be- ing required by the very perfection of God, these are His divine seal upon His words and works. These evident criteria of revelation are miracles and prophecies.
Objections.
1. I don't see the necessity of revelation. — Your ignorance is pitiable.
2. God cannot make revelations. — If you can reveal your ignorance, why can God not reveal His knowledge?
3. Public revelation is lost. — It may be lost on you, if not to you.
4. How can I know that God's word is not corrupted? — On the assurance of His Church guided by the Holy Ghost.
5. Must I accept revelation? — Yes, and regu- late your daily life according to it, if you desire to go to heaven.
6. Did not Brigham Young and Mrs. Eddy make revelations to mankind? — Their revelations were of the same nature as those made by the re- formers of the sixteenth century. Evidently neither of them was aware of the anathema pro- nounced against such persons by St. Paul (Gal. i. 8). At any rate, all of them overlooked the miracles.
64 REVEALED RELIGION.
5. Miracles.
A miracle is an evident supernatural or ex- traordinary effect produced by God for the benefit of Religion.
Three things are always united in a miracle: (1) an evident effect; (2) an extraordinary or supernatural divine intervention; (3) which al- ways benefits Eeligion at least remotely. The ef- fect may be supernatural in three ways: (1) it may be entirely above nature, as the transfigura- tion of Christ on Thabor; (2) it may be con- trary to nature, as the resurrection of the dead; (3) it may be contrary to the usual operation of physical laws, as the instantaneous cure of the sick.
The universal consent of mankind in admitting both the possibility and the actuality of miracles is based on this simple reasoning. In creation God established the laws of nature for a natural end. Being still their absolute Master, God can cer- tainly suspend their operation when a higher end requires it. Such a divine intervention is called a miracle. This is necessary to give man certainty of the true Eeligion revealed by God. Miracles are always a divine approbation of the true Re- ligion. Though they often directly benefit an individual, God could not perform a miracle which would even remotely confirm an error. Be- sides, Our Saviour refers directly to miracles as a divine confirmation of His mission and teach-
MIRACLES. 65
ing. "If I do not the works of My Father," He says, "believe Me not. But if I do, though you will not believe Me, believe My works " (John x. 37).
To aid in the spread of the true Religion, miracles were more numerous during the first stages of its progress, both in the time of Moses and in the beginning of the Christian era, than they are to-day. Later on this criterion of the true Eeligion became less necessary and therefore more rare. Still, this seal of divine approbation is upon the true Eeligion to-day. Whoever doubts this assertion can easily be convinced by visiting Lourdes, for example, at the time of the national pilgrimages, where annually many miracles are wrought, as medical science testifies.
Objections.
1. A miracle, being a disturbance of the phy- sical laws, is impossible. — "All things are possible with God." Besides, a miracle is not a disturb- ance, but a suspension, of the laws of nature.
2. A suspension of the laws of nature destroys the physical order. — Miracles occur only by way of exception, and "exceptions prove the rule."
3. Miracles are a sin against the physical or- der.— They are not. God, being the Author of the law, can suspend the law whenever He deems it proper.
4. Man must know all the laws of nature to
66 REVEALED RELIGION.
recognize a miracle. — Not so; he needs to know only the law which was suspended.
5. Every religion has miracles. — This is more easily asserted than proved. A false religion may have sham miracles. It may also have dia- bolical manifestations, which captivate the vulgar mind for a time, but they are no true miracles.
6. Some Bible miracles are not in confirma- tion of a particular doctrine. — But always in con- firmation of the true Beligion in general.
7. The truth of miracles rests mostly on human testimony, which cannot give certitude. — It is well at times to look up the criteria of truth. We can have as strong a certitude of a miraculous fact as of the achievement of inde- pendence by the United States.
6. Prophecy.
A prophecy is an exact prediction of an event that cannot be foreseen in any natural cause. The despatcher at the depot can foretell the ar- rival of trains. The Weather Bureau can fore- cast the weather. The astronomer can predict an eclipse or the arrival of a comet. The angels, who know the laws of nature better than man, can foresee events that are as yet profound mysteries to the greatest scientists. Angels and men may even conjecture what free agents might do under certain circumstances. But neither angels nor men can foretell what God will do in the future, or even what future generations of mankind will
TRADITION. 67
do. That knowledge is entirely above their na- ture. While it is hidden in the mind of God they have no means of acquiring it. God, how- ever, is free to communicate it. When God thus gives man an insight into the future, as the his- torian might into the past, we say that He utters a prophecy.
History tells us that God has thus repeatedly predicted events in ages gone by. The individuals to whom or through whom God communicated such knowledge to mankind are in consequence called prophets. For, as St. Peter says, "Prophecy came not by the will of man at any time; but the holy men of God spoke inspired by the Holy Ghost" (2 Peter i. 20). Thus we read not only the life and death of the God-Man predicted by the prophets of old, but also the nature of the true Church, as well as the rise and fall of empires.
Prophecy, being a supernatural effect, like miracles, is a divine criterion of the true Eeligion. For the revelation of those future events, "which not even the angels of heaven know" (Matt. xxiv. 36), can be made to man for no other reason than to strengthen the bond that unites him to God. Hence St. Paul says that prophecies are made "not to unbelievers, but to believers," to strengthen them in the faith (1 Cor. xiv. 22). 7. Tradition.
Divine tradition is the preservation and trans- mission of revelation by means of the true Church
68 REVEALED RELIGION.
of God. According to the generally accepted chronology, the first word of God was known to man 2,500 years before Moses was inspired to record any of it. In the New Law the Sacred Scriptures were written only from time to time. In fact, the Apostles had already "taught all na- tions" before St. John wrote his Gospel and the Apocalypse. Then nearly 400 years passed, on account of the violence of the persecutions and the difficulty of travel, before an official collection of all the inspired writings was made. Besides, many more years elapsed, on account of the diffi- culty of copying and communication, before the Bible as we have it to-day could be put within the reach of all of good will. During these long and eventful years the word of God was preserved and transmitted by word of mouth and private writ- ings. Indeed, the explicit command of the God- Man to His Apostles was not as to Isaias of old: "Take thee a great book, and write in it with a man's pen" (Is. viii. 1), but rather, "Go ye unto the whole world, and preach the Gospel to every creature" (Mark xvi. 15).
St. John, in speaking of the Saviour's public life, declares that Jesus did many things that are not recorded in the Gospel (xx. 30, xxi. 25). In fact St. John asserts that the Gospel was written only to convince mankind of the divinity of Jesus Christ and of His mission (xx. 31). Being thus convinced, mankind would be prepared to accept the word of Christ as transmitted in the preach-
TRADITION. 69
ing of the Apostles and their successors. In them mankind would then recognize the duly author- ized agents of Jesus Christ. For they are not usurpers, but can prove the divinity of their mis- sion. To them the God-Man said: "All power is given to Me in heaven and in earth. As the Father hath sent Me, so I send you. Going there- fore teach all nations .... teaching them to observe all things whatsoever I have commanded you : and behold I am with you all days, even to the con- summation of the world" (Matt, xxviii. 18-20).
During the patriarchal period the longevity of the patriarchs was especially conducive to the transmission of revelation by oral teaching. From the time of Moses the purity of God's word was safeguarded by the vigilance of the Sanhedrim, the highest tribunal in the land. The work of this body was facilitated and supplemented by the preaching and writings of the prophets. Thus we see that no radical change was introduced in the New Law when the teaching body instituted by Christ and guided by the Holy Ghost suc- ceeded to the office of the Sanhedrim in guarding divine revelation from corruption. In fact, be- fore the invention of printing it was a physical impossibility to spread "the glad tidings of sal- vation" mainly by printed literature, even if the written word of God needed no official interpre- ter.
Hence there never was any doubt about the ex- cellence of divine tradition before the beginning
70 REVEALED RELIGION.
of the sixteenth century. In fact the Apostles themselves put divine tradition on a level with their own inspired writings. They speak of it without any misgiving. St. Paul, for example, exhorts the Thessalonians "to hold fast to the traditions" (ii. 14). St. John says quite natural- ly of it, "Having more things to write unto you, I would not by pen and ink; for I hope that I shall be with you and speak to you face to face" (1 Epist. i. 12).
Tertullian in his work on "Prescription" gives two simple rules which invariably disclose the source of any doctrine. Does the doctrine come down to us from the time of Christ? Then it is genuine. Is it a new doctrine? Then it is false, no matter whether it is found in a garbled mod- ern version of the Bible or propounded by one who claims to preach the pure word of God. Hence St. Paul earnestly exhorts his favorite disciple, saying: "0 Timothy, keep that which is commit- ted to thy trust, avoiding the profane novelties of words, and oppositions of knowledge falsely so called, which some promising, have erred con- cerning the faith" (1 Tim. vi. 20).
Objections.
1. I don't believe in or see the necessity of divine tradition. — Humble study may improve your mental vision. Pray to God for light to see things as He sees them.
2. How do you know that tradition is the
THE BIBLE. 71
word of God? — From history and the true Church.
3. Then the Church is greater than the word of God. — The (Jhurch is the divine custodian and interpreter of the word of God.
4. Is divine tradition still increasing? — No. The deposit of faith, whether written or orally transmitted, was complete at the death of the Apostles.
5. Why do some non-Catholics make little of divine tradition? — Why did the prodigal leave his father's house?
8. The Bible.
The Bible is a collection of the divinely in- spired writings. These writings are also called the Sacred Scriptures. The list of the various inspired books is called the canon of the Sacred Scriptures. The collection of the inspired writ- ings, or the canon as we have it to-day, was offici- ally made by Pope Damascus (A.D. 366-384) towards the end of the fourth century. His de- cree was repeated the next century by Pope Gelasius (A.D. 492-496). Finally, after having been enjoined by various provincial and national councils, the canon of inspired books, which had been universally received, was declared authentic by the infallible teaching of the universal Coun- cil of Trent (April 8, 1546).
The Bible is divided into the Old and the New Testament. The former contains 45, and the lat-
72 REVEALED RELIGION.
ter 27 books. The first book, called Genesis, was written by Moses about 1,500 years before Christ. The last book, the Apocalypse, was written by the Apostle St. John about the year of Our Lord 100.
The Bible (1) tells man that he is destined to a supernatural end. (2) It points out to him what he must do to be born to the supernatural life. (3) It instructs him in regard to what he must believe as a child of God. (4) It makes known to him the commandments which he must observe to live the supernatural life. (5) It indi- cates the means of grace which he must use to persevere in that life until death. (6) It tells him how to pray to God and praise His name. (7) It gives him much historical information relating especially to God's dealings with man- kind. In a word, the Bible is a divine Consti- tution which records the establishment of the true form of Beligion by almighty God, and defines what man must do to be pleasing in His sight and thus merit life everlasting.
Before the art of printing was invented the re- production of the Bible was a most laborious and costly task. To produce a single copy was a gigan- tic undertaking even for an expert copyist. No sooner, however, was printing invented than ad- vantage was taken to spread the word of God. In the short space of time which elapsed between this discovery and the appearance of Luther's Bible, 629 editions of the Catholic Bible and portions of the same had been printed and distributed.
TEE BIBLE. 73
To-day the Bible is within the reach of every one, and the faithful are encouraged to read it even by the granting of indulgences for doing so.
Objections.
1. What is your authority for the canon of the Bible? — The Catholic Church, directed by the Holy Ghost, the Spirit of truth.
2. The Bible is sufficient for me without the Church. — Without the Church a correct canon is impossible. Besides, the Bible, like the law of the land, must be officially interpreted.
3. I take my faith out of the Bible. — The faith of Christ "cometh by hearing" (Eom. x. 17).
4. The word of God is infallible. — But man is fallible in interpreting it.
5. I want Bible proofs. — The Church says with Christ, "If you do not believe My words, believe My works."
6. Catholics do not read the Bible. — Shame on them!
7. They are not allowed. — On the contrary, the Church even grants an indulgence for read- ing it.
8. Is all revealed truth in the Bible? — No; some is handed down solely by oral tradition.
9. Why don't Catholics read the King James version? — Being garbled and interpolated, it is no longer the pure word of God.
74 REVEALED RELIGION.
10. The Sacred Scriptures were lost during the dark ages. — Nonsense.
11. Didn't Luther find the Bible?— Yes. He found it pure and corrupted it.
12. Was not Luther the first to translate the Bible? — You are trifling with history.
13. Why did the monks of the Middle Ages chain the Bible? — Why is the dipper at a public fountain chained?
14. Why are Catholics opposed to the read- ing of the Bible in the public schools? — They are not opposed to the reading of the Bible, but to a garbled version of the same.
9. Inspiration.
Inspiration is a supernatural impulse which God gave to the sacred writers, thereby moving them to write, and illuminating and directing them while writing, so that they infallibly re- corded those things and only those things which God desired. In itself, inspiration is distinct from revelation, though both are often united in the inspired writings. Thus, God inspired the writer when He influenced him to record what he already knew. But when He first made known what was unknown to the writer before, and then influenced him to record the same, He both re- vealed and inspired.
Inspiration may be aptly compared to that help which a mother might give to her child in writing its first letter. The mother first suggests the
INSPIRATION. 75
thought of writing. Then she suggests the proper ideas. Finally she suggests such words as may be essential to express the ideas to be written. So God in a more perfect way first suggested the idea of writing. He next indicated the ideas, or the message to mankind. Finally He directed the sacred writer to record the message in such words as would correctly express the divine idea. In all public revelation, inspiration is a most useful aid to divine tradition for the proper transmission of God's word to posterity.
The authenticity of inspiration is vouched for, not only by the tenor of the doctrine, but especial- ly by the infallible Church which Christ has established. Though the translators of the in- spired books were not inspired in their work of translating, the Church of Christ, guided by the Holy Ghost, has declared that the "Vulgate" translation is substantially the same as the original copy. No original copy is extant at this remote date.
Objections.
1. Is every word of Sacred Scripture inspired? —Probably not. The individual words of the original text are considered inspired only when they were essential to convey the divine idea.
2. Did not some sacred writers use great dili- gence in writing? — Certainly. God moved them to write according to their literary ability.
76 REVEALED RELIGION.
3. How account for the difference in style in the sacred writers ?— Just as in other writers— by their different individualities.
4. It is said that there were grammatical mis- takes in some original texts. — It is now too late to verify this assertion. If true, it shows that God looked to holiness rather than to grammati- cal correctness in His instruments.
5. Some facts are recorded in different ways by different writers. — That only shows the differ- ent capacity of different writers; but their ver- sions are substantially the same.
6. Is all that God ever inspired in the Bible as we have it to-day ?— Probably not. But all that is in the Catholic Bible is inspired.
io. Historical Value of the Bible.
The historical value of the Bible is its human authority. Three things constitute the historical value of any book. They are its authenticity, or genuineness, its integrity, and its veracity. (1) The authenticity, or genuineness, of a book consists in the fact that it was written by the author to whom it is attributed, or, if the author is doubtful or unknown, that it was written about the time indicated. The terms "genuine" and "authentic" are used in opposition to spurious and apocry- phal. (2) The integrity of a book consists in this, that it remains substantially the same as it was written, without an addition or subtraction, without any mutilation or interpolation. Prac-
HISTORICAL VALUE OF THE BIBLE. 77
tically, the integrity of the Bible consists in this, that it is a safe guide in the revealed doctrine of faith and morals, and is substantially correct in recording historic facts, though it may acci- dently err regarding names and dates. (3) The veracity of a book is that quality which results from the ability and fidelity of the author in chronicling events as they really occurred.
1. The authenticity of the New Testament, and especially of the Gospels, is evident — (1) be- cause Christianity has universally regarded it as such for a long time; (2) because no other satis- factory date or author can be assigned to it; (3) because the style, allusions, and development of these books suggest that their authors were Jew- ish disciples of Jesus Christ; (4) from the testi- mony not only of the theologians and doctors of divinity, but of the enemies of Eeligion who have openly admitted the authenticity.
2. The integrity of the New Testament is evi- dent— (1) from the fact that the watchful care of the faithful and of the clergy made its corrup- tion impossible; (2) from the fact that the oldest copies extant, which date back to the fourth cen- tury, have the same text as the latest editions.
3. The veracity of the New Testament is evi- dent— (1) from the fact that its authors were not deceived in what they recorded, did not wish to deceive in what they wrote, and could not have deceived mankind on such a subject if they so desired; (2) from the nature of the things re-
78 REVEALED RELIGION.
corded, which were so wonderful that they would not have been accepted if they were not evident- ly true; (3) from the candid manner in which the books are written; (4) from the faith with which they have inspired mankind at all times.
The authenticity, integrity, and veracity of the Old Testament, especially of the Pentateuch, ap- pear— (1) from the authority of the Xew Testa- ment, which speaks of it in the highest praise; (2) from the constant and unanimous traditions in its favor.
The authenticity of the Old Testament is, moreover, vouched for by intrinsic arguments de- rived from the facts narrated, from the circum- stances recorded, as well as from the style and the unity and harmony of the various books. Its in- tegrity is specially vouched for by the religious and jealous care bestowed upon the Sacred Scrip- tures by the Jews of old and later the Chris- tian world. Finally, its veracity becomes even more apparent when one considers that in treating doctrines so sublime and in recording so miracu- lous events, the authors could not have imposed upon the people. Besides, being men of integ- rity and filled with the fear of the Lord, they would not have deceived the people, if such were possible.
THERE IS A GOD. 79
II. God and the Divine Plan.
i. There is a God.
God is that one necessary Being who exists of Himself from all eternity. A being may be neces- sary in itself or for others. God alone is neces* sary in either sense. His very nature is to exist. Hence He is a necessary being considered in Him- self. Besides, all other beings are dependent upon Him as the first cause. God, therefore, is neces- sary for all beings.
It is a historic fact that God has repeatedly spoken to man. He therefore must exist. Be- sides, He has repeatedly manifested His power by miraculous intervention in the physical and moral world.
Aside from revelation, miracles, and prophecies, however, proofs of God's existence are found in the design, creation, and government of the uni- verse. "For the invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made: His eternal power also, and divinity: so that they [who do not believe] are inexcusable " (Eom. i. 20). The usual arguments which show God as the first cause, designer and moral lawgiver may be briefly stated as follows:
80 REVEALED RELIGION.
1. Argument from Causation. It is evident that the world exists. But reasons, both theo- retical and practical, emphatically assert that the world could not and originally did not make it- self. For as there is no effect without a cause, so no effect can be its own cause. Consequently the world was produced by a cause extrinsic to it. This First Cause man calls God.
2. Argument from Motion. Again, motion and the power of motion evidently exist in the world. Now, as no body can produce itself, neither can it give itself motion or the power of motion. Hence this motion and power of motion must come orig- inally from an extrinsic prime mover. This Prime Mover man calls God.
3. Argument from Contingency. Moreover, all things in nature are contingent. But contingent beings exist primarily through a necessary, ex- trinsic being. This Necessary Being man calls God.
4. Argument from Gradation. It is evident, besides, that there is a gradation in nature; some beings are of a more perfect order than others. But relative perfection necessarily supposes an absolute perfection as the standard of comparison. That Being of Absolute Perfection man calls God.
5. Argument from Necessary Truths. St.Augus- tine says that all truths presuppose thought, and thought, intellect. It is evident, however, that the principles of logic, being necessary truths, are not the effect of a contingent intellect. There
THERE IS A GOD. 81
must, therefore, of necessity be an eternal intellect in whose eternal, unchangeable intelligence these necessary and eternal truths have their cause. This Eternal Intelligence man calls God.
6. Argument from Fixed Laws. It is evident, moreover, that there are certain fixed laws in nature which produce fixed results. But nature, being devoid of intelligence, must be directed by some extrinsic intelligence to produce these defi- nite results. That Intelligence which established the laws of nature man calls God.
7. Argument from Design, or Physical Argu- ment. When we look around us in the world, we cannot help observing the unity, beauty, and har- mony that exist among creatures. Now, natural- ly, the greater the masterpiece, the greater must also be the intelligence which planned and the power which executed it. Consequently, this vast universe must have been planned and created by a being of infinite intelligence and power. That Being man calls God.
8. Moral Argument, or Argument from Con- science. Man recognizes within him a moral law which binds him without any pfevious human in- tervention. Now, since every moral law presup- poses a lawgiver, there must exist an authoritative lawgiver who has engraven his law on every human heart. This great Lawgiver man calls God.
9. Argument from Universal Consent. It is a historic fact that mankind has always univer- sally believed in the existence of God. Since,
82 REVEALED RELIGION.
however, a universal effect requires a universal cause, this belief of mankind must be founded on truth. For truth is universal, whereas error ia not. Hence God exists.
On account of this evidence of reason, as well as that furnished by revelation, the existence of God has been declared a dogma of faith. "If any one denies," says the Vatican Council, "that there is one true God, Creator, and Master of things, visible and invisible, let him be anathema."
Objections.
1. The universe is God. — God is eternal and unchangeable. The world, however, is constantly undergoing change. Hence the universe cannot be God, but is created by God.
2. A cause cannot always be known by the effect. — But its existence can. That suffices.
3. The universal consent of mankind springs from fear. — But, as St. Alphonsus says, "The fear of God presupposes the existence of God."
4. How do you account for atheists? — They are either persons who have never seriously thought about God, or they try to convince themselves and others against their judgment that there is no God, so that they need not render an account of their stewardship to Him. St. Alphonsus declares it to be his opinion that no atheist is sincere. For "the fool says in his heart [not in his mind] , there is no God" (Ps. Hi. 10).
TEE BLESSED TRINITY. 83
2. What is God?
God is a Spirit, infinitely perfect. "We have just seen that God, the Designer and Creator of the universe, is a necessary Being of infinite perfec- tion. That God is an individual Spirit is evident from the fact that He created spirits, angels, and human souls. A cause is always proportionate to its effect. But only a spirit would be a cause pro- portionate to the production of a spirit. God, therefore, is an individual Spirit, a Spirit infinite- ly perfect, who exists of Himself and is necessary for the existence of all things. Or, as St. Alphon- sus says, "Because God exists by Himself, He is one, eternal, and infinitely perfect."
Objections.
1. God and the universe are one. — God is a Spirit; the universe is principally matter. Hence they are not one.
2. The world is an emanation from God. — Matter cannot emanate from a spirit.
3. The world is evolved from God. — This is another pantheistic error which confounds: (1) the idea of God with the idea of being in gen- eral; (2) the idea of the infinite with the idea of all finite beings, taken collectively; (3) the nature of creatures with the concepts of the same as they exist in the mind of God.
3. The Blessed Trinity.
The Blessed Trinity is the mystery of Three
84 REVEALED RELIGION.
Persons in One God. Its existence is entirely be- yond the range of natural reason. Divine revela- tion alone has made it known to man. Though indicated in the Old Dispensation, it was clearly manifested only in the New Law. The Blessed Trinity was proclaimed at the baptism of Jesus Christ, when "The Spirit of God descended as a dove, and a voice from heavren said : This is My beloved Son in whom I am well pleased" (Matt. iii. 16, 17). It was again proclaimed by Jesus Himself when He said to the Apostles, "I will ask the Father and He shall give you another Paraclete, the Spirit of truth" (John xvi. 16). It was again proclaimed by His commissioning them to baptize "in the name of the Father, and of the Son, and of the Holy Ghost" (Matt, xxviii. 19). Hence St. John says, "There are Three that give testimony in heaven, the Father, the Word, and the Holy Ghost, and these Three are One" (John v. 7).
Objections.
1. There is only a virtual distinction between the Three Persons. — But Scripture asserts a real distinction.
2. The Word was co-eternal, but not consub- stantial with the Father.— That is bad philosophy as well as bad theology.
3. Christ was a mere man. — Better read the first chapter of St. John's gospel.
CREATION. 85
4. The Holy Ghost is a creature. — Scripture clearly says that He is God.
4. The Attributes of <rod.
The divine attributes are certain qualities which flow from the nature and the personalities of God. In the former case they are called abso- lute; in the latter, relative. The absolute attrib- utes are of two kinds: (1) Such as relate to the essence of God. These are unity, simplicity, per- fection, goodness, immensity, immutability, and eternity. (2) Such as relate to His operations. They are truth, wisdom, and life, in the intellect; goodness, sanctity, veracity, justice, and love, in the will; beauty, omnipotence, and providence in both intellect and will. (Dubois.)
The relative attributes distinguish and consti- tute the Three Persons. They are paternity, son- ship, and spiration. Omnipotence, however, is usually attributed specially to the Father, wisdom to the Son, and love to the Holy Ghost.
5. Creation.
Creation is the production of the world out of nothing. It is a dogma of reason and faith that God created the world. A sculptor may take a block of marble and chisel it into a work of art which generations to come will admire. A painter may artistically depict the varied beauties of na- ture on a canvas. But God alone can produce something without pre-existing matter. It was
86 REVEALED RELIGION.
thus that by an act of His all-powerful will God created the world. The mother of the Machabees gave expression to the universal consent of man- kind in regard to this when she said to her young- est son, "I beseech thee, my son, look upon heaven and earth, and all t^at is in them : and consider that God made them out of nothing" (2 Mach. vii. 28).
When did God create the world? "In the be- ginning of time" (Gen. i. 1). Scripture repeat- edly states implicity that God did not create the world from eternity. Thus, for example, Our Saviour in His prayer on the eve of His sufferings and death : "And now glorify Thou Me, 0 Father, with the glory that I had before the world was" (John xvii. 5).
During recent years especially, scientists have been more solicitous about the origin and age of the world than about "the narrow and rugged path that leads to life eternal." Theory after theory has been advanced and abandoned. Some persons have even gone so far as to brand divine revelation an error when it did not harmonize with their preconceived idea of geology. Now, God i9 Author of reason as well as of revelation. The truths of real science must then harmonize with true revelation. Let men, therefore, not precipi- tate themselves into conclusions that cannot be demonstrated, lest the words of St. Paul to the Romans be applied to them, that "professing themselves to be wise, they became fools"(i. 22).
THE ANGELS. 87
Objections.
1. Out of nothing, nothing can be made. — But God can and has created the world out of nothing, that is, without any pre-existing mat- ter.
2. The world existed of itself from eternity. — Common sense teaches that finite things depend on a first cause for their existence.
3. The world was created from eternity. — It might perhaps have been so created, but it was not.
4. The world was produced by chance. — The world was produced by an intelligent cause.
5. The world evolved from God. — This asser- tion is opposed to Sacred Scripture. Besides, it contradicts reason : ( 1 ) by implying that there is but one substance, whereas there are many; (2) by taking for granted that matter can have the attributes of spirit; (3) by supposing that mat- ter possesses intelligence. Such a doctrine is, besides, most pernicious in its application. (1) It practically denies the existence of the God of Christians; (2) it robs man of his liberty; (3) it frees him from rendering an account of his actions to God; (i) it overthrows all religion; and (5) dissolves the most sacred bonds of morality.
6. The Angels.
Angels are pure spirits created by God to min- ister unto Him and share His happiness. Reason
88 REVEALED RELIGION.
recognizes the place of the angels in the grada- tion of God's creatures. Revelation teaches us their existence in the plainest terms. Indeed, as St. Gregory says, nearly every page of the inspired writings bears testimony to their existence. As pure spirits, angels have no faculties in common with purely material creatures. They have neither bodies nor vegetative or sensitive facul- ties. In common with man, angels possess intel- ligence and free will, but in a higher order.
To execute the various decrees of divine Provi- dence, angels are constituted in three hierarchies, according to their intelligence. Each hierarchy is subdivided into three choirs, thus constituting nine choirs in all, as enumerated in Sacred Scripture.
Divines give us some idea of the destiny of these various choirs and hierarchies. The first hier- archy, consisting of the seraphim, cherubim, and thrones, immediately assist and minister unto the infinite Majesty of God. The second hierarchy, comprising the dominations, virtues, and powers, in a general way superintend the execution of God's decrees in the lower creation. The third hierarchy, made up of the principalities, arch- angels, and angels, execute the divine decrees in their individual application. It is especially in the exercise of these duties that the members of this hierarchy become the guardian angels, not only of individuals, but also of the various na- tions of the earth.
THE ANGELS. 89
Our divine Saviour confirmed the universal be- lief in guardian angels of persons when He said, "See that you despise not one of these little ones, for their angels always see the face of My Father who is in heaven" (Matt, xviii. 10). Daniel, the prophet, clearly teaches that nations as well as individuals have their guardian angels (Dan. x. 13-21).
It seemed proper to the mind of God that angels as well as men be subjected to a trial or probation before they gained those exalted po- sitions which the goodness of God had prepared for them. In accordance with their nature and the aid of God's grace, they were to merit heaven of their own free choice, before they could occupy their respective places in the economy of creation. Hence God not only created the angels in the supernatural state and revealed to them His be- nignant designs in their regard, but also offered them special aid to work out their destiny. Ac- cording to their free and intellectual nature, the angels were to decide by a single act whether they would love God above all things and reign with Him forever, or be outcasts from Him for all eternity. Those angels that proved their fidelity were crowned with the glory of heaven. The re- bellious ones, on the contrary, incurred God's enmity and punishment.
Objections. 1. I don't believe in angels. — Since reason,
90 REVEALED RELIGION.
history, and revelation testify to the reality of their existence, your unbelief does not affect them.
2. When did God create them? — That is un- certain. Perhaps when He said, "Let there be light" (Gen. i. 5).
3. Why did God not create them in the en- joyment of heaven? — It was not His wish. A9 free agents, they naturally had the power of de- termining their future. Besides, as St. Paul truly says, "Heaven is a reward exceedingly great."
4. What is the number of created spirits? — This has never been revealed. The prophet Daniel saw "Thousands of thousands ministering to God, and ten thousand times a hundred thou- sand stand before His throne" (Dan. ii. 10).
7. Man.
Man is the noblest creature of the visible world. He is distinguished from the other visible creat- ures by the excellence of hi6 origin, the dignity of his nature, as well as by the position he occu- pies in the economy of creation.
When God created the sun, moon, and stars, the earth with its varied vegetative and animal life, He merely said," Let them be !" and they were made. But when He came to the creation of man, God hesitated. In fact, so important was the work before Him, that the Three Persons of the Blessed Trinity held a consultation. At length
MAN. 91
they said: "Let us make man to our own image and likeness. Let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and every creeping creature that moveth upon the earth" (Gen. i. 26). "And the Lord God formed man out of the slime of the earth; and breathed into his face the breath of life, and man became a living soul" (Gen. ii. 7).
The dignity of man has a threefold source, (1) the perfection of his body, (2) the spirituality of his soul, and (3) the divinity of the model after which his soul is made. Other creatures have beauty of form and power of action, but man pos- sesses both in an eminent degree. Other creatures arrive at maturity in a short time, but man only after many years. Other creatures exist, live, move and feel, but man alone has a spiritual soul, understanding, and free will. Other creatures are entirely of the earth, earthly, but the soul of every human being is directly created by God. Other creatures, says St. Augustine, are the foot- prints of God, but man is His image and like- ness. Indeed, God is not only the Creator, He is also the model after which man was made. "Let us make man to our own image and likeness," are His own words. Hence like God, man has understanding; like Him, he of necessity seeks his own happiness ; like Him, he has dominion over his own actions. These natural endowments fit man for his divinely appointed position as king of the universe and crown of the visible creation.
92 REVEALED RELIGION.
He alone of all creatures on earth can exercise "dominion over the fishes of the sea, and the fowls of the air and the beasts, and every creeping crea- ture that moveth upon the earth" (Gen. i. 26).
Objections.
1. "Human beings existed before Adam."
2. "Man came from uncreated matter through a series of evolutions, the ape being his progen- itor."
3. "Man has evolved from primordially created species with the ape as his progenitor."
4. "Evolution is an accepted fact in the sci- entific world."
Answer. — These and similar theories are con- trary to reason, history, and revelation. Reason has scientifically demonstrated that one species cannot evolve from another. History traces the human race to one common origin. Revelation declares that God directly created the first man and woman, Adam and Eve. For a person with a corrupt heart any specious pretext suffices to oppose the universal consent of mankind, and even to give the lie to the Almighty and His re- vealed truth. The only evidence discovered, how- ever, which is inimical to the Mosaic cosmogony in general, exists in the imagination of those of whom the Holy Ghost declares, "The fool says in his heart, there is no God" (Ps. Hi. 10).
TEE IMMORTALITY OF TEE SOUL. 93
8. The Immortality of the Soul.
Immortality literally means immunity from death. It may be of three kinds — essential, nat- ural, and gratuitous. God is essentially immor- tal, because He exists of necessity. Created spirits, whether angels or human souls, are said to be naturally immortal, because they are simple or in- divisible substances, or beings. According to the Bible testimony, human bodies after the general resurrection will enjoy an immortality which is gratuitous, because it is a free gift of God.
Mortality results either from internal corrup- tion or from an external agent of destruction. The human soul is immune to both causes of mor- tality or destruction. An object is incorruptible when it cannot be dissolved into constituent parts, or deprived of the subject in which it resides. Now, the soul is a spirit, and as such is not com- posed of parts, nor essentially dependent on the body. It therefore is intrinsically immortal or in- corruptible. That the soul is a spirit is evident from its works. Man alone of the visible world has ideas, man alone of all creatures of earth judges and reasons. He alone can cultivate the arts and sciences. The lower animals have in- stinct and sensibility; but they always act accord- ing to fixed laws. This is evident from their habits of daily life. They live and act the same year after year. If man is capable of producing higher and nobler effects than the animals around
94 REVEALED RELIGION.
him, the soul or principle of his life must, there- fore, be of a higher, nobler order than the entire visible material world. In truth, the soul can pro- duce effects that transcend matter. Like God, it has ideas. Like the angels, it sees the reason of things. Like God and the angels, the soul of man is, therefore, a spirit and as such is by nature in- corruptible, or immortal.
The external agents that can act on the human soul are other human souls, angels, and almighty God. The only way that a spirit can be destroyed is by annihilation. This is an act peculiar to the Creator. The soul exists because God wishes it to exist. If God ceased to wish the soul's exist- ence, it would instantly be annihilated. But does God wish the soul to exist forever? The mind of man can discover many reasons why the soul should exist forever. Revelation, however, tells us absolutely and emphatically that it is God's wish that the soul exist forever. It is, besides, a historic fact, frequently repeated and verified, that souls have made their existence known after they have left the body.
Eeason asserts that the soul, as the nobler part of man, should not end its existence with the cor- ruption of the body. There is, besides, a lurking desire, inborn in every human heart, to live for- ever. But would God have implanted in the heart of man a universal desire to live forever, if He did not intend to gratify it? Certainly not. It is, moreover, an undeniable truth, that the human
THE IMMORTALITY OF TEE 80V L. 95
heart necessarily seeks happiness. Eeason and experience, however, prove that all the fleeting hon- ors, riches and pleasures of this life cannot satisfy this craving of the human heart. Would God, then, have implanted a universal longing for hap- piness in the breast of man without any possibility of gratifying it? Certainly not. It must, then, be true, as St. Augustine says: "Thou hast created me, 0 God, and my heart will never be at rest until it rests in Thee." Man's soul must be immortal. Furthermore, if the human soul were not immortal, the God of justice would have to re- ward and punish man adequately in this world. But every one knows that the honest man has a very poor chance in the competition of daily life. The justice of God, therefore, requires that man live for a future reward or punishment. Indeed, so indelibly has the truth of the soul's immortality been written on every human heart, that it has always been accepted as beyond all doubt by the universal consent of enlightened and moral man- kind. Hence the anxious heart heaves a sigh of relief when it learns from the first chapter in the Bible that man is made "to the image and like- ness of God." An image is a true representation. A likeness reflects the properties of the original. Man, therefore, is a true, though inadequate, rep- resentation of God and reflects His perfections. God is a Spirit that necessarily exists forever. The soul of man, the image and likeness of God, is, therefore, also a spirit that, by God's will, must
96 REVEALED RELIGION.
exist forever. This is the argument adduced by the inspired writer of the Book of Wisdom, when he unites the idea of the soul's immortality with the idea of God's image and says, "God made man incorruptible, and to the image of His own likeness He made him" (Wis. ii. 23).
Objections.
1. A soul cannot be imagined, hence it doesn't exist. — Rather say, hence it is a spirit, for a spirit cannot be imagined.
2. The soul is born, grows and decays with the body. — This is a mere assertion, that can- not be proved.
3. Thought is a secretion of the brain. — Better have your brain examined.
4. Daily observation proves that the soul per- ishes with the body. — Whose daily observation?
5. The imagination ceases with death; hence also the intellect, which depends on it. — While the soul is in the body, the activity of the intellect depends on the imagination. After the soul is liberated from its prison of clay, it need not look through its windows.
6. Many natural desires are vain, hence also the desire of happiness. — Particular and individual desires may be vain, but universal and necessary ones never.
7. At least this desire is vain in the reprobate. — Not vain, but frustrated by their bad will.
PREROGATIVES OF OUR FIRST PARENTS. 97
8. Some persons don't believe in the immor- tality of the soul. — The general consent of man- kind adheres to it. The exception only "proves the rule."
9 . The Prerogatives of our First Parents.
The prerogatives of our first parents were the special gifts which God originally bestowed upon them. These gifts established Adam and Eve in original justice and holiness. They are of three kinds — natural, preternatural, and supernatural. The natural prerogatives gave our first parents all that is contained in the noblest and truest sense of the idea of personal humanity. It is an individ- ual human nature or personality with every con- ceivable natural perfection. The preternatural gifts endow this personality with a perfection superadded and naturally undue. These gifts consisted chiefly in the perfect use of reason, per- fect inclination of the will to God, and perfect subjection of the body to the soul. In virtue of this subjection of matter to mind, our first parents enjoyed immunity from the corruption of nature by concupiscence, sickness, and death. The super- natural prerogatives made our first parents the adopted children of God, and gave them abundant means of gaining the kingdom of heaven. Here we recognize a fourfold gift consisting (1) of a supernatural destiny; (2) a supernatural troth, or divine adoption as children of God; (3) a knowledge of both these facts divinely communi-
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cated to our first parents; (4) proportionate means of attaining their exalted destiny. These means consisted (1) in an infusion of the divine virtues of faith, hope, and charity, as well as of the moral virtues and the gifts of the Holy Ghost ; (2) the means of preserving and growing in every virtue by the proper use of the privilege of prayer and by the partaking of the fruit of the tree of life. Keason asserts that whatever the God of in- finite perfection does, He does perfectly. Hence when God determined to create man He of neces- sity gave man whatever naturally pertains to the perfection of human nature. A finite agent might plan a work and fail in its execution through ir- resolution, or through a lack of ability or of means. But God's infinite perfection prevented Him from producing a physical, intellectual, or moral failure, when He had once decreed "to make man." The preternatural and supernatural prerogatives of our first parents, being superadded to nature by the God of goodness, can be proved by His revelation alone. Divine tradition gives us the entire doctrine on the subject. Most of this is contained in Holy Scripture. Thus we read of the preternatural gifts of: (1) Perfect rea- son; "God gave them [Adam and Eve! counsel, and a tongue, and eyes, and ears, and a heart to devise ; and He filled them with the knowledge of under- standing. He created in them the science of the spirit, He filled their heart with wisdom and showed them both good and evil" (Eccl. xvii. 5).
PREROGATIVES OF OUR FIRST PARENTS. 99
(2) Innocence and holiness, that "they were both naked — and were not ashamed." (3) Immunity from corruption and death, that God "created man incorruptible" (Wis. ii. 23), and "put them [Adam and Eve! in a paradise of pleasure to keep it" (Gen. ii. 15). But they were "to die the death" (id. ii. 17) as a penalty for sin if they ate of the tree of knowledge of good and evil. We likewise read in Sacred Scripture of the supernatural prerogatives of our first par- ents: (1) The supernatural destiny is recorded by the inspired writer when he says, "We shall go into the house of the Lord" (Ps. cxxi. 1). "Man shall go into the house of his eternity" (Eccles. xii. 5). "For," says St. Paul, "we have not here a permanent city, but we seek that which is to come" (Hebr. xiii. 14). (2) Of the familiar intercourse of our first parents with God as His children we read that "their eyes saw the majesty of His glory, and their ears heard His glorious voice" (Eccl. xvii. 11).
(3) Our first parents were aware of their supernatural state and destiny. For "God made an everlasting covenant with them, and He showed them His justice and His judgments" (Eccl. xvii. 10), that in whatever day soever they would eat of the tree of the knowledge of good and evil, they should die the death (Gen. ii. 17).
(4) The way to preserve these prerogatives of original justice and holiness was to "fear God and keep His commamiments" (Eccles. xii. 13).
LOFtX
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Hence, when our first parents disobeyed by eat- ing of the tree of knowledge instead of the tree of life (Gen. ii. 9), they were expelled, and an angel with a flaming sword guarded the tree of life (Gen. iii. 24) lest, perhaps, they put forth their hand and take also of the tree of life, and eat, and live forever (Gen. iii. 22).
Objections.
1. Even if Adam had not disobeyed, he would have died. — This is an unwarranted assumption. For God expressly said, "In what day soever thou shalt eat of it, thou shalt die the death" (Gen. ii. 17).
2. The prerogatives of our first parents were all natural. — If so, man would have them to-day. Man's nature is essentially the same to-day as that of our first parents.
3. Human nature was essentially corrupted by Adam's sin. In consequence mankind has for- feited free will. — Man still has free will, hence his nature was not essentially corrupted.
4. Our first parents never had any special prerogatives. — This is contrary to all teaching, both human and divine.
io. Destiny.
The destiny of anything is the end or purpose for which it was made. When God created angels and men, He had a twofold purpose: (1) to mani- fest His glory, (2) to make these creatures the
DESTINY. 101
sharers of His happiness. The destiny of angels and men is, therefore, to glorify God and to par- take of the joys of heaven. The first end, all creatures must of necessity fulfil. The second end is left to the deliberate choice of angels and men. There is, however, this difference between angels and men in the attainment of the final destiny. Angels, as pure spirits, necessarily attain their final end by a single free determination. But man can work out his destiny only by a series of deliberate actions. Hence, when some angels re- belled against God, that act of their probation was final in its consequences.
Eeason, as well as revelation, teaches us this destiny of creatures with intelligence and free will. Eeason asserts that the primary end of creation must be worthy of God. Now, since God alone is worthy of Himself, He Himself, that is, His glory, must necessarily be the main object of creation. Eeason, moreover, says that since all creatures are entirely dependent on almighty God, they are bound by their very nature to glorify their Maker. Hence God rightly says, "For My glory have I created him" (Is. xliii. 7).
God could have given man a natural destiny, consisting in the acquisition of mere intellectual, moral and physical perfection. But in His good- ness He has adopted man as His child. As a child of God it is man's destiny to share the joys of heaven. This supernatural destiny is most uni- versally accepted by mankind. It is the funda-
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mental doctrine of revealed Religion. In his as- surance to Abraham, God gave expression to it, saying, "Fear not, I am thy protector, and thy reward exceedingly great" (Gen. xv. 1). The Saviour, therefore, rightly asks, "What exchange will a man give for his soul?" (Matt. xvi. 26). And again He says, "What doth it profit a man if he gain the whole world, and suffer the loss of his own soul?" (Matt. xvi. 26).
Objections.
1. Man has no final end in his actions. — Reason teaches that man always acts "that it may be well with him and his."
2. Man has no objective final end or destiny. — Reason and faith teach that he has.
3. Man's final end consists in the honors, riches, and pleasures of life. — These cannot satisfy the craving of the human heart after eter- nal happiness.
4. Man has no supernatural end or destiny. — Revelation and the common consent of mankind assert the contrary.
ii. Heaven.
Heaven is the place and condition of reward for those angels and men who have been faithful to God in their probation. St. Paul gives us some idea of this "reward exceedingly great" (Matt. v. 12) when he says that "eye hath not seen, nor ear heard, neither hath it entered into the heart
HEAVEN. 103
of man to conceive, what things God hath pre- pared for those that love Him" (1 Cor. ii. 9). Both reason and revelation tell us that this re- ward is twofold. The one consists in the pos- session of God, the other in the enjoyment of the place and of the company of the elect.
Reason says that every being is one, true and good. When we apply this simple doctrine to God, we obtain a clearer idea of the essential re- ward of heaven. God is the eternal uncreated Truth. He is man's final destiny. He is the es- sence of goodness and beauty. By means of the beatific vision the blessed see the eternal Truth as He is. In heaven they attain the end of a long and toilsome pilgrimage. Their hearts are satiated at the very source of all goodness and beauty. This is essentially the cause of that "glory, honor, and peace to every one that worketh good" (Rom. ii. 10) which St. Paul proclaims to the Romans.
The other reward of heaven, called "accidental" to distinguish it from the possession and fruition of God, is unspeakably great and varied in itself, and threefold in its effect. It consists (1) in the possession of that perfect "liberty of children of God wherewith Christ hath made all men free"; (2) in the possession of a well-furnished "man- sion" in the kingdom of heaven; and (3) in the enjoyment of the company of the angels and saints, and especially of the blessed Mother of God.
Some of the elect will enjoy a special liberty of
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heaven. Those who have spread "the kingdom of God on earth" will be leaders among the celestial hosts. The martyrs will sing a hymn which no others can sing. And the virgins will be privi- leged to "follow the Lamb whithersoever He goeth." Naturally, then, God will wipe away every tear from the eyes of the elect. "They shall no longer hunger, nor thirst" (Apoc. vii. 16). Having patiently borne the heat and burdens of the day, they will now rest — rest secure against suffering and trial, rest in the possession of those joys that here below "eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive" (1 Cor. ii. 9).
Objections.
1. God is perfectly understood in this life. — This remark is foolish, if not impious.
2. In heaven the elect do not see God as He is. — "We shall see Him as He is" (1 John iii. 2).
3. The elect will enjoy the beatific vision only at the end of the world. — This assertion is con- trary to common sense as well as to revelation. Such conduct on the part of God might justify man in deferring the payment of his own debts to Judgment Day.
12. Free Will.
Free will, or moral liberty, is the power of elicit- ing and directing one's own actions, or refraining
FREE WILL. 105
from doing so when the requisite conditions are present. The growth of a seed placed in favorable soil is elicited and directed by fixed laws of na- ture. The beast of burden does its work through physical compulsion. Man, however, though he may be physically forced, has a will which is master of its own actions.
The existence of free will in man is almost self- evident. For his daily actions bear testimony to his liberty, even when he acts from impulse and want of deliberation. This testimony of con- sciousness is emphasized by the existence of moral obligation. Every one admits the justice of moral law, and yet, how could there be a moral duty without a moral liberty? Indeed, moral duty is an evident proof of moral liberty. The truth is that the power which we call moral freedom is the very essence of the human will. For the will is defined as a rational appetite, that is, a faculty which is determined by reason, and not by neces- sity or physical coercion.
The teaching of sound reason on this subject is confirmed by divine tradition and the words of Sacred Scripture. In fact, free will is the first requisite for human merit. It is essential in the service of God. Hence God also insists on its proper use. "Turn to Me," He said to the Jews of old, "and I will turn to you" (Zach. i. 3). "Serve God with a perfect heart and a willing mind" (1 Peter xxviii. 9). "Be converted to Me and you shall be saved" (Is. xlv. 22). "Blessed
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is he that could do evil things, and hath not done them" (Eccl. xxxi. 10).
Objections.
1. A free volition has no cause. — Free will is itself a cause.
2. Statistics prove that man is influenced by his surroundings. — Yes, but not forced by them.
3. Free will is impossible because God can- not foresee its actions. — All things are present to God.
4. Free will is opposed to psychology. — Your discovery is evidently false.
13. Merit.
Merit is that condition of an act which entitles its author to a reward. The only condition which confers a strict right to a reward is a contract. Suppose, therefore, that two men do an equal amount of work. The one has been hired, the other not. The first merits a reward, since "the laborer is worthy of his hire" (Luke x. 7) ; but the second has no strict right to compensation for his labor. These principles hold in every contract : (1) The contractor must furnish the work ; (2) the work must be as specified; (3) the reward for the same must be as stipulated. Now, God has freely entered into a contract with both angels and men. He gratuitously bestowed upon them prerogatives which made them His children and heirs of His heavenly kingdom. Then, as the Saviour teaches
MERIT. 107
in the parable of the talents, God gave every adopted child that He took on probation both the opportunity and the means of meriting the ex- ceedingly great reward of heaven. Finally, He deliberately promised that reward to them as the recompense of fidelity during the time of their probation. We need, therefore, not feel uneasy about God's fulfilling His part of the contract. He is both infinitely rich and just.
But let us examine the two other conditions as they apply to man. To merit, man, as the adopted child of God, must still be on probation. We know that his probation ends with death. For "after this, judgment" (Hebr. ix. 27). Man can, therefore, merit only while he lives on earth. Consequently, the Holy Ghost warns him, saying : "Before thy death work justice" (Eccl. xiv. 17). "Whatsoever thy hand is able to do, do it earnest- ly; for neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art has- tening" (Eccles. ix. 10). "Therefore," concludes St. Paul, "whilst we have time, let us do good" (Gal. vi. 10).
To merit, moreover, it is necessary for man that he be spiritually alive. If he is dead in sin, like a dead branch, he can produce no fruit. "As the branch cannot bear fruit of itself, unless it abide in the vine," says Our Saviour, "so neither can you, unless you abide in Me" (John xv. 5).
Besides, a human act must have three charac- teristics to be meritorious. It must, in the first
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place, be morally free. For where there is no liberty, there can be no just reward or punish- ment. Secondly, the act must have been per- formed for God, to be entitled to a reward from Him. Only such actions has God bound Himself to reward. All others He will reject, saying : "Be- hold in them your will is found" (Is. lviii. 4). "Amen I say to you, they have received their re- ward" (Matt. vi. 16).
Finally, to be meritorious, the act miist be morally good, and that as the act of a child of God. Sin can never please God. Acts done from a natural motive cannot deserve a supernatural reward. Hence, since man is free, his actions must be prompted by divine faith, hope, and charity to be meritorious. Then, and only then, do the words of St. Paul apply, "To him that worketh the reward is reckoned according to the debt" (Rom. iv. 4).
Objections.
1. Merit is unnecessary for heaven. — Cer- tainly, if you don't intend to enter heaven.
2. No human work can merit heaven. — But God can give heaven as a reward for man's fidelity.
3. All will go to heaven. — Christ says, "If thou wilt enter life eternal, keep the command- ments" (Matt. xix. 17).
4. Christ's merits were sufficient for all men. — Certainly sufficient. But they become effica- cious in us only when, like a branch on the vine, we produce His fruits — good works.
DIVINE PROVIDENCE. 109
5. Heaven is a gift. — It is both a gift and a reward, says St. Augustine. For when God re- wards our merits, He crowns His gifts.
14. Divine Providence.
Divine providence is that wise and benign supervision wherewith God directs all things to His greater honor and glory, and to the individual welfare of every creature. Providence literally means the foreseeing and providing for something. A good father of a family, for example, foresees the ordinary wants of those dependent on him and provides for the same. In a more perfect way does the heavenly Father foresee the minutest wants of all His creatures, and He amply provides that they may individually attain the object of their existence. This providence is partly an act of God's wisdom, and partly a manifestation of His paternal goodness. For God is not only a wise designer, but also a loving Father. He has not only foreseen the career of every creature in a general way, but has even directed everything to their individual welfare. So far does God exert this paternal solicitude that He often makes man's voluntary faults later redound to his spirit- ual and temporal gain. A striking exemplifica- tion of this providence is seen in the history of Joseph and his brethren in Egypt. The same is seen in the action of God in turning the curse of Balaam into a blessing (2 Esdr. xiii. 2).
This wise providence of God on earth is not
110 REVEALED RELIGION.
confined to the welfare of creatures individually. It extends itself equally to them collectively, whether they be inanimate, irrational, or made to His image and likeness. There is but this differ- ence in the distribution of the benefits of divine providence: Its solicitude increases in proportion to the dignity of God's creatures. This divine solicitude for man was clearly taught by the Saviour in His Sermon on the Mount. "Consider the lilies of the field," He said, "how they grow; they labor not, neither do they spin. Behold the birds of the air, for they neither sow, nor do they reap, nor gather into barns. Are not you more than they? If God doth so clothe the grass of the field, how much more you, 0 ye of little faith ? For your heavenly Father knoweth that you have need of all these things. Seek ye, therefore, first the kingdom of God and His justice, and all these things shall be added unto you" (Matt. vi. 26-33).
Objections.
1. How do you reconcile moral evil with di- vine providence? — God gave man the use of his free will. During his probation, God permits man to sin.
2. How do you account for physical evil?— By sin, original sin, as history and revelation teach.
3. How are we to harmonize the unequal dis- tribution of goods with divine providence? — In the first place it is true that God favors some
PREDESTINA TION. Ill
more than others, and all more than they deserve. But the unequal distribution of goods is primari- ly the result of human thrift, energy, and ability. It is the natural outgrowth of human society.
4. Why do the wicked prosper and the good suffer? — God often permits the wicked to prosper here because He is just and foresees that they will not prosper in the next world. He permits the good to suffer (1) to atone for their faults in this life; (2) to disengage their hearts from the world; (3) to unite them to Him by making them conformable to His Son; and {4) thus to increase their reward in heaven.
15. Predestination.
Predestination is the providence of God in re- gard to those results which His grace will pro- duce in the order of time. What the ordinary providence of God is in the natural order, that predestination is in the supernatural. It is a token of God's special love. For, by His provi- dence, God takes care that "not a hair will fall from our head without His knowledge and con- sent" (Luke xxi. 18). But by His predestination, God helps all "of good will" to merit the eternal reward of heaven. Predestination, therefore, is that wise foresight of God which "reacheth from end to end mightily, and ordereth all things sweetly" (Wis. viii. 1), united to that love which has prepared "glory, honor, and peace" (Eom. ii. 10) for all intelligent creatures, and bestows the
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same on those who with good will co-operate with the grace of God.
To form a correct idea of the holy, and salutary influence of divine predestination, man should try to look at things from God's point of view, as the final, formal, and efficient cause of creation. God is the divine architect. His goodness freely moves Him to magnify His glory by manifesting His perfections in and to intelligent and rational creatures. His infinite Truth is the plan, or model, according to which He proposes to repro- duce His perfections in creatures. Naturally, God is the efficient cause of this copy or reproduc- tion. His action, however, is not the same in regard to all creatures, for He acts with them according to their nature. In the physical order, the effect follows of necessity from the laws which He has established. But in the intellectual and moral order, the reproduction of God's perfection depends on the free co-operation of individual angels and men. From all eternity God sees the "good will" of His adopted children in ages to come. From eternity He, therefore, determines to do His share to make that "good will" effica- cious. This determination on the part of God to reproduce His perfections in His adopted children of "good will," according to the model of His infinite Truth, or only-begotten Son by nature, and the practical carrying out of the same, man calls the divine predestination. All adopted chil-
PREDESTINATION. 113
dren whom God foresaw to have practical "good will," He calls by the gift of faith, justifies by His grace and glorifies eventually in heaven. Hence St. Paul says, "Whom He foreknew, He also predestinated to be made conformable to the image of His Son: that He might be the first- born among many brethren, and whom He pre- destinated, them He also called. And whom He called, them He also justified. And whom He justified, them He also glorified" (Eom. vii. 29, 30).
Objections.
1. Doesn't God predestine some to hell? — No. That is contrary to His perfection, justice, and holiness.
2. Predestination has no regard to merit. — Eeason and revelation assert the contrary.
3. Why did God create those who He fore- saw would become reprobates? — We must admit that God is infinitely perfect even when His ways are incomprehensible. Creation is a token of God's goodness. God created all for heaven, none for hell. In the present economy of God, not to "create those whom He foresaw to become repro- bates" would interfere with the law of genera- tion and, perhaps, destroy the human race. But aside from this, who can blame a father that sets up a worthless son in business, even when he fore- sees that the son will squander everything! Can you blame the goodness of the father for the
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wickedness of the son ? "Is thy eye evil because I am good?" (Matt. xx. 15.)
4. How is God's perfection manifested in the reprobates? — In the same way as the genius of the architect is manifested in Europe by the ruins of the Middle Ages. The reprobates, having de- liberately refused to glorify God's goodness in heaven, must glorify His justice in hell.
TEE SIN OF TEE ANGELS. 115
III. Sin and Its Consequences. i . The Sin of the Angels.
The sin of the angels was a sin of pride. For the Holy Ghost says that "pride is the beginning of all sin" (Eccl. x. 15). The nature of the proba- tion to which the angels were subjected is not clearly revealed. Eeason asserts that, as free agents, it was proper that the angels be subjected to a probation. Thus only could they enter heaven freely. As creatures, therefore, and as free beings on probation, they should freely conform to the mind and will of their Maker. The importance of this actual conformity becomes more apparent when we consider that in accordance with their spiritual nature, their probation was to consist in only one deliberate act. For, as it is the nature of man to work out his destiny by a series of acts, so it is the nature of an angel to reach its final end, or lose it irreparably, by one single act.
We know from Sacred Scripture that the oc- casion of our first parents' fall was the command- ment not to eat of the tree of knowledge (Gen. ii. 17). But revelation is not so explicit as to the nature of the trial to which the angels were subjected. The common opinion, however, main- tains that the occasion of their fall was the mys-
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tery of the Incarnation of the Son of God. Ac- cording to this opinion, God revealed this truth to the angels and commanded them to adore the Word Incarnate. This doctrine is based on the words of St. Paul, "When God bringeth in the First-begotten into the world, He saith: Let all the angels of God adore Him" (Heb. i. 6).
One-third of the celestial hosts, led by Lucifer, rebelled against their Maker. "And the tail of the dragon, which is Lucifer, drew the third part of the stars of heaven, and cast them to the earth" (Apoc. xii. 4). The malice of their sin was vastly intensified by the fact that the rebellious angels did not fall through error or passion. They in- considerately consulted their own pleasure, with no regard to the will of God. Their choice was final and irreparable, according to their very nature, as well as by the positive will of God. The prophet Isaias describes this proud rebellion. St. John and St. Peter tell us the consequences of this sin. "How art thou fallen, 0 Lucifer, who didst rise in the morning?" asks the prophet, "thy pride is brought down to hell. And thou saidst in thy heart: I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the height of the clouds. I will be like the Most High" (Is. xiv. 11-14). St. John goes on to tell us how the faithful angels gathered in defense of their Maker. And "there was a great battle in heaven, and Michael and his angels fought with the dragon, and the dragon fought
TEE SIN OF TEE ANGELS. 117
and his angels, and they prevailed not, neither was their place found any more in heaven. And that great dragon was cast out, that old serpent, who is called the devil and Satan, who seduced the whole world; and he was cast into the earth, and his angels were thrown down with him" (Apoe. xii. 7-9). Our Saviour therefore says, "I saw Satan like lightning falling from heaven" (Luke x. 18). For, says St. Peter, "God spared not the angels that sinned, but delivered them drawn down by infernal ropes to the lower hell, unto torments, to be reserved unto judgments" (2 Peter ii. 4).
Objections.
1. How could the angels sin? — By a perverse use of their free will.
2. How could Michael, an archangel, overcome Lucifer, the prince of angels? — By the power of God.
3. Where are the fallen angels now? — Some in hell, others about the earth.
4. Do the fallen angels on earth suffer? — Yes; they carry their hell with them.
5. Why were not all condemned to hell im- mediately?— Perhaps on account of a difference in their malice. At any rate the reason has not been revealed. It may also have been on account of their temporal destiny to execute the decrees of providence, which they now oppose. Perhaps, also, to try man, that he may prove himself worthy
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of the inheritance which the angels forfeited by their sin.
2. Hell.
Hell is the place and condition to which God condemns all angels and men who finish their probation at enmity with Him. Hell was orig- inally created for "the devil and his angels" (Matt. xxv. 4). It will be the eternal lot of all the reprobate.
Like the doctrine of the existence of God and the immortality of the human soul, the truth of a place of reward and a place of punishment is indelibly recorded on every human heart. It flows from the very idea of a God of holiness and justice, dealing with intelligent and free crea- tures. It is necessary also as a sanction of God's law. For "the fear of the Lord is the beginning of wisdom" (Prov. i. ?).
This fundamental dogma of reason is insisted on again and again in Sacred Scripture. Only "the fool" who "says in his heart there is no God" will venture to add, "there is no hell." Corresponding to the double malice of sin, there is a twofold punishment in hell. The one is called the pain of loss, the other the pain of sense. The first consists in the loss of God forever. This is that "worm of conscience which dieth not" (Is. lxvi. 24). At death, the soul realizes that God alone can make it eternally happy. If it has vol- untarily incurred the loss of God during life, it must suffer the remorse of its folly without sym-
HELL. 119
pathy, without advantage, and without consola- tion. The second punishment is called the pain of sense. This tortures the sinner for the perverse use he made of his free will by lavishing his affec- tions inordinately upon creatures. It consists (1) in the slavery of Satan — "They shall be tormented by day and by night forever and forever" (Apoc. xx. 10) ; (2) in the imprisonment of hell — "They shall be shut up there in prison" (Is. xxiv. 22) ; and (3) in the torture of the fire of hell, where "every one will be salted by fire" (Mark ix. 48). "By what things a man sins," says the Holy Ghost, "by the same will he be punished" (Wis. xi. 17). This judgment applies also to the fallen angels. For Lucifer sinned by wishing to be like unto God and thus reign over the other angels. He is punished by being made to reign over all the reprobates in hell and surpass them all in suffering. There the seraphim, cherubim, and thrones that followed him to perdition constitute his throne and minister the curse of God to him. There the fallen dominations, virtues, and powers conspire with him to overthrow the Church of Christ and make snares for the destruction of human souls. From there the fallen principali- ties, archangels, and angels go to tempt all of "good will" and execute their master's orders in his kingdom of the world. When they succeed by means of "the concupiscence of the eyes, the concupiscence of the flesh, and the pride of life" (1 John ii. 16) in ruining a soul, they bring
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that soul in triumph to hell. At the throne of Lucifer they claim as their reward the privilege to torment that soul "by day and by night forever and forever" (Apoc. xx. 10). While executing the sentence of "the just Judge of the living and the dead," they taunt that soul with its misfortune. They laugh at its destruction. They ever re- mind the reprobate of time misspent, of opportuni- ties lost, of graces abused, and above all, of their folly in preferring the pains of hell to the infinite joys of heaven. Thus the imps of hell deliver those souls up to despair. "They imprison them in a prison" (Is. xxiv. 22), where "their worm dieth not, and the fire is not extinguished" (Mark ix. 43). Thus the reprobate must suffer to the day of doom, when Jesus Christ will renew their sentence, saying, "Depart from Me, you ac- cursed, into everlasting fire" (Matt. xxv. 47).
Objections.
1. Hell is against reason. — Say rather that your desire is against reason.
2. God is so good. — Because God is so good He died on the cross to save you from the eternal torments of hell. God is good, but He is just and holy likewise.
3. Eternal damnation for a momentary sin is unjust. — Like capital punishment for murder.
4. Probation will continue after death. — No, 6ir! You had better "make hay while the sun shines."
INFLUENCE OF TEE SPIRIT WORLD. 121
3. Influence of the Spirit World.
The spirit world, in its widest sense, includes God, angels, devils, and the souls of men. God is a Spirit infinitely perfect, who of His very- nature seeks the welfare of all His creatures. Angels have become the lasting friends of God by their fidelity. The devils drew the curse of God upon themselves by rebelling against Him. Human souls are spirits, destined to union with a body.
God influences man not only through the senses, by the effects of His providence, but also by di- rectly enlightening his mind and immediately in- fluencing his will to choose a particular good. This is usually called the effect of God's grace.
Created spirits, however, can influence man only through the senses, and that only in so far as God permits them and man yields to their influence. Belonging to a higher order than man, angels and devils know many secrets of nature that are profound mysteries to man. With this super- human knowledge and power, angels and devils can transport material bodies, though not sub- stantially transform them, and produce other ef- fects that are wonderful and, at first sight, may seem miraculous to man. Thus they can act on the external senses in two ways, by a corporeal transmutation or apparition, which is of rare oc- currence, and by an illusory sensation with its
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consequent impression on the imagination. They can also enter the body of man and act on his internal senses by directly impressing an image on his imagination, by affecting his material mem- ory, and by working on his sensitive appetite. Thus they exercise their power of persuasion, and often influence man either for good or for evil. In this way the good angel, who has been ap- pointed man's guardian, influences him to "seek first the kingdom of God and His justice" (Matt, vi. 33), while at the same time he protects man against harm resulting from the laws of nature or the malice of the evil spirits.
On the other hand, as the enemies of man and his salvation, the devils do all they can to effect his temporal and eternal ruin. They not only counteract the influence of the good angel, but even attempt to gain possession of man, and work, through his instrumentality, as God alone can do. When they try to influence man actually to do evil, by working on his senses or exciting his passions, we call their action a "temptation/' The Apostle St. Peter warns us against these temptations, saying, "Be ye sober and watch be- cause your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. Whom resist ye strong in faith: knowing that the same affliction befalls your brethren who are in thd world" (1 Peter v. 8). St. Paul exhorts the faithful to resist the devils, saying, "Put ye on the armor of God, that you may be able to stand
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against the deceits of the devil. For your wrest- ling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places" (Eph. vi. 11).
When the devil, by divine permission, surrounds or enters a human body and exercises dominion over it, we call his action "diabolical possession." The Gospel narrates that the Saviour not only cured many persons afflicted in this way (Matt, iv. 24, xii., viii.; Mark i. 32; Luke xi.), but also gave His ministers power to do the same (Matt. x. 1; Mark xvi. 17).
When the devil aids man to perform marvelous deeds, as the Bible tells us was the case with the Egyptian magicians, we call their action "di- abolical magic" (Exod. vii. 22, viii. 18, xxii. 18; Levit. xix. 31; Kings xxviii. ; Wis. xvii. 7; Matt, xxiv. 24; Thess. ii. 9). Though these and other diabolical manifestations have grown rarer since the triumph of Christianity, they still occur in our day, especially in heathen lands.
During man's earthly sojourn, one human being can influence the mind and will of another only through the external senses. This is done either directly or indirectly by means of words and ac- tions. Since the faculties and the senses of some individuals are naturally stronger and more de- veloped than those of others, some persons may have power of perception and influence that may seem marvelous to others. In this way there may
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exist natural causes, still unknown, which produce such varied phenomena as presentiment, tele- pathy, and hypnotism. Hypnotism may be called a "human possession." It consists in one person gaining control over another person by subjecting him to a nervous sleep. While this sleep lasts, the hypnotizer can influence that person at will, as though he were a part of himself. This mysteri- ous procedure can be justified only in an extreme emergency, and only with every precaution against harm. The danger of harm arises from (1) a loss of self-control in the subject; (2) a conse- quent undue power of influence over him by the hypnotizer, and (3) above all, from the fact that hypnotism paves the way for diabolical influence. For, to state the case mildly, it cannot be denied that hypnotism, especially when promiscuously practised, at least offers the devil a splendid op- portunity to interpose his insidious agency for that of man.
When a human soul has left the body, it or- dinarily has no further relations with this world. "After death, the judgment"; then heaven, hell, or temporary purgatory will be that soul's abode. By special dispensation of Providence, however, it has happened, as history testifies, that a human soul returned to the scene of its former activities. Thus it has happened that at the moment of death a soul manifested herself to distant relatives and friends. It has even happened, with divine per- mission, that the soul of a deceased made her
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presence felt in a certain place for a long time after death or at stated intervals.
Objections.
1. I don't believe in the spirit world. — Your unbelief does not rule it out of existence.
2. I don't believe in the devil. — That will make you an easy victim for him.
3. The devil has no influence in the world. — Voltaire said, "Deny the devil and you deny the Saviour."
4. This talk about the devil has been overdone. — Do you refer to the language of St. Peter, or of St. Paul?
5. What can Satan do to me? — Whatever God permits. Eead the Book of Job.
6. How does Satan tempt man? — Much the same as man tempts man, only more effectively.
7. Why does God permit this tempting? — To give man an opportunity to merit the crown which the devils lost by sin.
8. I cannot convict Satan of tempting me. — That shows his shrewdness and experience.
9. What knowledge do fortune-tellers possess? — Usually only the knowledge of proving to the world that "the fool and his money are easily parted."
10. What is spiritism? — A mixture of imposi- tion and devil-worship.
11. Is every ghost-story to be believed? — No.
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4. Original Sin.
Original sin is the privation of original justice and holiness which we inherit from Adam. This privation was voluntarily and directly effected by Adam's first sin. It is transmitted to all his descendants, because in Adam all have sinned. In eating the forbidden fruit, Adam acted in a twofold capacity — in his own name, and as head of the human race. His action may be compared to that of the father of a family who gambles or drinks. That father is aware that in squan- dering the family possesions he impoverishes not only himself, but every member of his family as well. So Adam was perfectly aware, when he committed this grievous sin, that by God's decree he was acting not only as an individual, but also as the head of the human race. Thus Adam de- prived himself and all his descendants of the supernatural and preternatural prerogatives with which God had endowed mankind, and weakened human nature by inclining it to evil. In conse- quence of this first sin of Adam, man comes into the world in spiritual poverty. Instead of possess- ing original justice and holiness, as intended by God, man comes into the world as an enemy of God.
The unanimous teaching of tradition, both sacred and profane, on the subject of original sin, is clearly stated by St. Paul : "By the disobedience of one man, many were made sinners" (Rom. v. 14) ; "As by one man sin entered into this world,
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and by sin death, so death passed upon all men, in whom all have sinned" (Eom. v. 12). Hence the Psalmist rightly says, "Behold I was con- ceived in iniquity, and in sin did my mother con- ceive me" (Ps. 1. 7).
Objections.
1. There never was an "original sin." — This is a most gratuitous, though not original asser- tion.
2. Mankind did not sin in Adam. — Better read St. Paul's Epistle to the Bomans (v. 12-14) again.
3. Children to-day are born in the state in which God created Adam. — If that were true, David would not have lamented the sin in which his mother conceived him (Ps. 1. 7).
4. Didn't Eve commit the first sin? — Yes, but the first sin was not the "original sin."
5. Wouldn't there have been an original sin if Eve had sinned and Adam not? — No.
6. Doesn't original sin consist in concupis- cence?— No; inordinate concupiscence is a conse- quence of original sin.
7. Doesn't original sin consist in suffering and death? — No. "Death is the wages of sin" (Bom. vi. 23).
8. Isn't original sin the imputation of Adam's guilt? — It is rather the sin of the human race.
9. How is original sin transmitted? — By human generation.
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10. Would the Son of God have become man if man had not sinned? — That is not revealed. If man had not sinned, the Son of God would cer- tainly not have come as Kedeemer.
5. Consequences of the Fall.
The consequences of the fall of Adam were (1) the loss of all supernatural and preternatural gifts; (2) an inordinate inclination in mankind to evil. Our first parents were fully aware of the conditions of their probation. They knew per- fectly that the gifts of original justice and holiness were not only gratuitous in their bestowal, but conditional likewise in duration. They fully comprehended the commandment God had given to Adam when He said, "In what day soever thou shalt eat of the tree of knowledge, thou shalt die the death" (Gen. ii. 17). But only after ''the eyes of both were opened" by "the knowl- edge of good and evil" did they fully realize the consequences of that sin, the gravity of which they had fully comprehended before.
The consequences of original sin for mankind are three in number: (1) The corruption of human nature. This consists in a darkening of the mind, a weakening of the will, and an inor- dinate inclination to evil in the irascible and concupiscible appetites. (2) The second effect of original sin is a liability to suffering and death, with all the physical and mental misery that these terms imply. (3) The third effect is the eternal
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loss of heaven, if this sin is not forgiven before man's probation ends. This truth Our Saviour brought home to Mcodemus, when He said, "Un- less a man be born again of water and the Holy Ghost, he cannot enter the kingdom of heaven" (John iii. 5).
Objections.
1. Human nature was essentially changed by original sin. — This assertion is directly contrary to revelation.
2. Free will was lost by original sin. — And yet you freely make this false assertion.
3. Is human nature weaker now than it would have been had God created man in the state of pure nature? — That is a very probable opinion (see Luke x.)
4. Is concupiscence equally strong in all?— By no means. In some it is increased by actual sin and bad habits; in others it is weakened by a life of grace and virtue.
5. Do little children dying in original sin go to heaven? — No; according to the rule laid down by Our Saviour (John iii. 5).
6. What is their condition? — Eevelation does not say. They may enjoy a natural happiness.
6. The Promise of Pardon.
God did not abandon man after the sin of Adam, but gave him hope of pardon and the prom-
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ise of a Eedeemer. When the angels were on pro- bation, they could, according to their intellectual nature, work out their destiny by a single act of submission to the divine will. Many rebelled, however, and were confirmed in wickedness, by the malice of their own choice. Being thus immor- tally fixed in their opposition to God, He could offer them no hope of pardon, but had to punish them without mercy. Man's probation is of a dif- ferent nature. Being a rational creature, he could attain his final end only by a series of deliberate acts. Though he sinned grievously, he was not confirmed in wickedness; his probation was still in progress. It is true that by squandering the treasures of grace, which God had so lavishly be- stowed upon him, man justly merited death. But the sentence which he had pronounced against himself remained suspended. God, therefore, "who does not wish the death of the sinner, but rather that he be converted and live," took ad- vantage of this condition to offer man hope of pardon. The Blessed Trinity again took counsel, even as they did in "making man to their own image and likeness/' Then the eternal Word of- fered Himself as Redeemer of the human race. He wished to assume both our nature and the re- sponsibility of our guilt. "Behold, I come," He said, "to do Thy will, 0 God" (Ps. xxxix. 8). Thus the infinite wisdom and love and mercy of God discovered a way to avert the sentence of damnation from man and give him hope for life
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eternal — yes, grounds of hope that would suffice to the end of his probation.
God, therefore, said to the serpent which tempted Eve, "I will put enmity between thee and the woman, and thy seed and her seed; she shall crush thy head, and thou shalt lie in wait for her heel" (Gen. iii. 15). God then ratified the temporal punishment which our first parents had brought upon the race. Addressing Adam, He said, "Cursed is the earth in thy work. With labor and toil, in the sweat of thy face, shalt thou eat thy bread till thou return to the earth, out of which thou wast taken: for dust thou art and unto dust thou shalt return" (Gen. iii. 17-19). Then the Almighty addressed Eve, and said, "In sorrow shalt thou bring forth children, and thou shalt be under thy husband's power, and he shall have dominion over thee" (Gen. iii. 16).
Objections.
1. Could God have offered pardon to the re- bellious angels? — No; not if their probation ended with the commission of their sin.
2. Was God obliged to offer pardon to man ? — By no means; His offer was the result of His in- finite love and mercy.
3. Did man lose his supernatural destiny by sin? — No; but he lost the possibility of attain- ing it.
4. What, then, would have been man's con- dition in the next world without the promise of
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pardon? — The same as that of the fallen angels. They, too, retain their supernatural destiny.
7. Actual Sin.
Actual sin is any deliberate thought, word or deed contrary to the law of God. By His holy law, God has placed a limit to the exercise of that free will with which He has endowed His intelli- gent and rational creatures. His object in limit- ing, or circumscribing, the exercise of their free will was to give these creatures an opportunity of proving themselves worthy children of God, and thus meriting heaven by preferring God's will to their own.
When a creature with a free will knowingly and willingly transgresses God's law, he commits a sin. This transgression is, therefore, different from original sin, which, though an actual sin in Adam, is inborn in his descendants. Actual sin is also called personal sin, because it is attributed to the person who commits it.
Eeason makes a distinction between sin and sin. It asserts that one sin may be a serious trans- gression of God's law, another only a slight in- fraction of the same. In daily life, man readily sees the difference between stealing five dollars and stealing five cents. The first he calls a serious wrong to his neighbor, the other a slight one. A serious offence against God's law is a mortal sin; a slight offence, a venial sin. A serious offence against a fellow man severs the tenderest ties of
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friendship. A slight offence, on the other hand, only dampens the ardor of fraternal charity. The same is the case in man's dealings with God. A mortal sin robs man entirely of God's friendship. A venial sin makes him less pleasing to God.
The soul of a Christian has a twofold life, natural and supernatural. The natural life of the soul is immortal, as we have already seen. The supernatural life of the soul consists in sanc- tifying grace. This makes man an adopted child of God and a co-heir with Christ of the kingdom of heaven. A serious transgression of God's law destroys the supernatural, or spiritual life. Such a transgression is called mortal sin, from the Latin word "mors," which means death. On this account God said to Adam, "In what day thou shalt eat of the tree of knowledge, thou shalt die the death" (Gen. ii. 17).
Mortal sin is a very great evil. It is, in fact, the greatest evil in the world; for it alone de- prives man of his right to God and heaven, which certainly is the greatest good. To effect this great evil, three things are necessary: (1) a grievous transgression of God's law; (2) a knowledge of the law; and (3) a free consent of the will in transgressing it. If one of these conditions is wanting, the act is either no sin at all, or at most a venial sin. In particular instances it is some- times no easy matter to decide when a sin is mortal. In general, however, it is plain that what- ever is intended as a serious harm to God, to the
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human race or to a particular individual is always considered the matter of a mortal sin. Revelation, besides, specifies many sins as serious transgres- sions. As far as the knowledge of the law cur- tailing man's liberty is concerned, it is necessary that man, at the moment of sinning, advert to the fact that he is acting contrary to God's law in a serious manner. This may be done in an instant, or it may be the result of" reflection, just as the consent of the will may be instantaneous, or the result of more or less deliberation.
Objections.
1. There is no such thing as sin. — "The just man falleth seven times in the day" (Prov. xxiv 16).
2. Why does God punish sin so severely? — Be- cause sin is so great an evil.
3. In what does the malice of sin consist? — In the base contempt and the vile ingratitude with which the sinner rebels against the God of infinite majesty and goodness.
4. How can a sin be an infinite offence, when it is the act of a finite being?— The malice of an offence is measured by the dignity of the person offended. The dignity of God is infinite ; hence also the offence.
5. How many venial sins make a mortal sin? — As a rule sins do not coalesce like dollars and cents. Venial sins weaken man to resist tempta- tion and thus lead to grievous offences; but no
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number of venial sins, however great, equal one mortal sin in gravity.
6. What is a capital sin? — A sin which leads to other sins. There are seven capital sins, viz., pride, covetousness, lust, anger, gluttony, envy, and sloth.
8. The Forgiveness of Sin.
The forgiveness of sin is the remission of the guilt and the punishment of sin. The past can- not be recalled, but its errors may often be rem- edied. It is thus with the sins of the past during life. Every sin produces a twofold effect — it of- fends God and it deserves punishment. The same persons that were affected by the sin are primarily concerned in its forgiveness. These are God and the sinner. God, being infinite, can forgive any sin. Being infinitely merciful, "God does not wish the death of the sinner, but rather that he be converted and live." The sinner, while he is on earth, may return to that God against whom he rebelled by sin. For, "while there is life there is hope." As long as the sinner is on proba- tion, therefore, the forgiveness of man's sins is possible, both on the part of God and on the part of man.
Naturally, for the actual forgiveness of sin, man must co-operate with God. It does not suffice that God offer pardon; that pardon must also be accepted by man. To accept the offered pardon man must undo the sinful action, which virtually
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endures in his heart. This he does by a true con- version. By sin man turned away from God and lavished his heart's affection inordinately upon the creature. He must now detest his sinful conduct, sever his heart from inordinate attach- ment to creatures, turn back to God and ask His pardon. This is the teaching of the Saviour, in the parable of the prodigal son. That son offended his father, by deserting him for the sake of sin- ful companions. When he entered into himself, however, that son detested his wicked conduct, left his sinful companions, returned to his father, asked his father's pardon, and promised fidelity for the future.
In addition to what the very nature of a free transgression requires for its forgiveness, God may insist on the fulfilment of other conditions before He grants the coveted pardon. He is the creditor, man the debtor. This right of God becomes even more apparent when we consider that man is an insolvent debtor. He can never pay his debt. He can only beg God to cancel it. Now, if an ordi- nary debtor can never prescribe to his creditor the conditions under which he will pay his debt, much less can man prescribe to God the conditions of his forgiveness. The simple truth is, that man is a beggar at the throne of God's mercy. The truth is, that the severest conditions which God could impose would be light for the sinner who longs to recover his right to heaven and escape the torments of hell.
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It is a historic fact that from the time of Adam to oar own day, God has always insisted on some confession or acknowledgment of sin be- fore granting pardon. Thus Adam confessed, "I did eat" (Gen. iii. 12), before God gave him even the hope of pardon. Cain, on the other hand, when prompted by God to acknowledge his sin, boldly asked, "Am I my brother's keeper?" Be- cause he refused to confess, God said to him, "Cursed shalt thou be upon the earth" (Gen. iv. 12). God insists on confession, because it is natural, and this in two ways: (1) as an external manifestation of the interior sorrow; (2) as a means of recovering peace of conscience. This is especially the case when the person to whom the acknowledgment is made is qualified to act in God's name. Then confession is as natural a means of curing disease of the soul as taking medicine is for the cure of the body.
In addition to the confession of sin, God pre- scribed in the Mosaic Law the offering of a sacri- fice of atonement. In the Book of Leviticus (iv.-vii.) we read what sacrifice had to be offered for particular sins. This sacrifice, the ancient Jewish commentators tell us in the Talmud, was always preceded by a confession on the part of the penitent. In fact, the sacrifice, which was offered in public, was itself a public confession, not only of sin in general, but of a particular sin.
This practice of confessing sins as a token of repentance was practised at the time of St. John
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the Baptist. For the Evangelist tells us that "then went out to him Jerusalem, and all Judea and the country about the Jordan, and were bap- tized by him, confessing their sins" (Matt. iii. 5).
One reason why God insisted on confession is, no doubt, to give the sinner the opportunity to re- pair the pride of his rebellion by an act of humili- ation. A great reason, however, is the desire of the God of mercy to give man a strong assurance of forgiveness. For it cannot be denied that man, on the one hand, desires the greatest possible cer- tainty in regard to his salvation, and, on the other hand, is no competent judge in his own case. For how easily would he not be influenced by self-love to imagine that he had adequately satis- fied God and repaired His law, or by fear to torture himself about his repentance? Certainty of for- giveness must, therefore, come from God. He could give man that certainty in two ways: (1) direct- ly, by a revelation; or (2) through the agency of a fellow man. Now, history tells us that God has always treated with man through the agency of man. By the Law of Moses, God gave His priests of the Old Law the power of declaring the sin forgiven when the sacrifice had been offered for the repentant sinner. The priest "shall pray for him and for his sin, and it shall be forgiven him" (Levit. iv. 35). This power which the priests of the Old Law possessed of declaring sins forgiven, Jesus Christ perfected in the New Dis-
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pensation. By giving the priests of His Church the power of forgiving sin in His name, He not only makes them the agents of His mercy, but also gives "to all of good will" the divine assurance of forgiveness.
Objections.
1. A change of heart is all that God requires for forgiveness. — That assertion is not founded on the words of Sacred Scripture.
2. I feel God forgives me when I stop sinning. — Such a doctrine would console particularly the thief and the slanderer.
3. I confess my sins to God in my chamber. — But what certainty of forgiveness do you de- rive from this?
4. Confession is humiliating. — And sin is a rebellion. Hence confession is both a cure and a preventive.
5. Confession is too difficult. — A sick person gladly takes the bitterest medicine to recover his health. Confession is an easy and divine remedy for a sick soul.
g. The Incarnation.
The Incarnation is the union of the divine and the human natures in the Second Person of the Blessed Trinity. The Son of God assumed human nature to become the Saviour of the world. As Saviour He imposed upon Himself a threefold task: (1) to make adequate reparation to the
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justice of His heavenly Father for the sins of man- kind; (2) to free man from the slavery of Satan; and (3) to make him again a worthy child of God. The first object we call the Atonement; the second the Redemption, and the third, the Sanc- tification of mankind.
God could have saved the human race in many ways without the humiliating Incarnation and cruel death of His divine Son. The conferring of original justice and holiness, for instance, was gra- tuitous in the first place; might it not have been so again ? Then, God might have accepted the sat- isfaction of an angel or of a human being, if He so desired. It was really to show His exceeding- ly great love for us that God became man. "Christ hath loved us, and hath delivered Himself for us" (Eph. v. 2), says St. Paul. But if, as was the case, God insisted on an adequate satisfaction, or reparation, then the Incarnation was absolute- ly necessary for the restoration of the human race. For only a divine Person could make adequate atonement for the infinite malice of sin.
The personality resulting from the union of the human and the divine natures in the Second Per- son of the Blessed Trinity is the God-Man, Jesus Christ. At the very moment in which the soul of Jesus was created and united to His human body, His divine nature was substantially united to both His body and His soul. Thus were the two natures, human and divine, united in one divine Person. This Person, Jesus Christ, is the
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Son of God. "The Holy Ghost shall come upon thee," said the angel to the Blessed Virgin; "and the power of the Most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God" (Luke i. 35).
The divinity of Jesus Christ is emphasized by St. John, who declares that, "The Word was made flesh" (John i. 14), as well as by the Saviour Himself, who says, "The Father and I are one" (John x. 30), and, "Before Abraham was made I am" (John viii. 58). The humanity of Christ naturally follows from the words "conceived," "born of a Virgin," "suffered," and "died" which the sacred writers use in speaking of Jesus Christ.
The human will of the God-Man manifested it- self frequently during His public life. It was especially during the anguish in the garden, how- ever, that His human will was revealed, recoiling as it did before the impending suffering and death which the God-Man had chosen to undergo for the sake of mankind. In that awful struggle be- tween His divine and His human will, Jesus gave us a sublime example of conformity to God's holy will. "Father, if Thou wilt," He prayed, "remove this chalice from Me: but yet not My will but Thine be done" (Luke xxiii. 43).
Objections. 1. God could not become man, for man is a
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creature. — God could assume human nature, but He could not be changed into it.
2. Jesus Christ was perfect man. — Yes, and perfect God.
3. Jesus Christ is the Son of God by adop- tion.— Eevelation and history prove Him to be the only-begotten Son of the Father.
4. Did Christ really perform miracles? — Certainly. Eead the Gospels.
5. Why, then, did the Jews put Him to death ? — They may have been ignorant of the fact that Christ was the Messias. Certainly they were jealous of His power and revenged themselves for being rebuked by Christ.
6. Are there any false doctrines regarding the personality of Jesus Christ? — There are eight: (1) Ebion taught that Christ was but a human person. (2) Manes held that Christ had no real body. (3) Valentius asserted that Christ brought the human body from heaven. (4) . Apollinaris maintained that a part of the divinity was changed into the human nature of Christ. (5) Arius imagined that Christ had no human
soul. (6) Nestorius declared that in Christ there are two persons. (7) Eutyches contended that in Christ there is but one compound nature. (8) Sergius supposed that there is a divine, but no human will in Christ.
io. The Atonement.
The atonement is the satisfaction which Jesus
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Christ made to God for the sins of the world. When there is question of an adequate reparation, the satisfaction must not only equal the offence, but also be acceptable to the injured person. These conditions are perfectly fulfilled by Jesus Christ in atoning for the sins of the world. In the first place He really made atonement, for "surely He hath borne our infirmities and carried our sor- rows" (Is. liii. 4). Then His satisfaction was acceptable to His heavenly Father; in fact, it was performed in obedience to His wish. "He humbled Himself," says St. Paul, "becoming obedient unto death, even the death of the cross" (Phil. ii. 8). Finally, the reparation which Jesus Christ made by His suffering and death was superabundant. For, as the same Apostle says, "where sin did abound, grace did more abound" (Eom. v. 20).
Jesus Christ alone could make adequate satis- faction. Being God, His slightest action had in- finite value in the sight of His heavenly Father. Being man at the same time, He could suffer and atone for the sins of the world, "blotting out the handwriting of the decree that was against us, which was contrary to us. And He has taken the same out of the way, fastening it to the cross" (Col. ii. 14).
Objections.
1. Was it necessary that Christ should suffer for us? — Yes, because God required an adequate atonement.
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2. If the slightest act of Christ gave infinite satisfaction, why did He suffer all He did? — To manifest His love for us and thus win our love.
3. Why did the heavenly Father punish His innocent Son for the sins of the world? — Be- cause the Son volunteered to satisfy for the sins of the world. "No man taketh My life from Me," He said, "but I lay it down of Myself" CJohn x. 18).
ii. The Redemption.
The Redemption is the liberation of mankind from the slavery of Satan by the sufferings and death of Jesus Christ. St. Peter says, "By whom a man is overcome, of the same also is he the slave" (2 Peter ii. 9). This general truth has particular force when applied to our first parents. Adam and Eve were created the children of God. As such God gave them the dominion of the whole earth (Gen. i. 28) . Hence, "to serve God was to reign." By sin, however, the evil spirit triumphed over our first parents. In consequence they lost not only the dominion over the world, but even their liberty as children of God, and justly became the slaves of Satan. By His suffer- ings and death, however, "Christ hath redeemed us from the curse of the law, being made a curse for us" (Gal. iii. 13). "He hath delivered us from the power of darkness, in whom we have redemption through His blood" (Col. i. 13). This Our Saviour likewise asserted when He said,
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"Now is the judgment of the world. Now shall the prince of this world be cast out" (John xii. 31). Therefore St. Paul tells the Corinthians that they "are bought with a great price" (1 Cor. vi. 20). And St. Peter exhorts the faithful to serve God with a loyal heart, "Knowing that you were not redeemed with corruptible things, as gold or silver, but with the precious blood of Christ" (1 Peter i. 18).
Objections.
1. Do you mean to say that Adam and Eve really became the slaves of Satan? — Certainly.
2. How did Christ redeem man? — By paying the price of His ransom.
3. Did Christ pay the ransom to Satan? — Not to Satan, who unjustly enslaved man, but to God, whom man had unjustly deserted.
4. If Christ paid the ransom, then no man is a slave of Satan now. — That does not follow. Christ really paid the ransom for all mankind; but man must individually be liberated from the slavery of Satan, or sanctified by having the merits of Christ applied to him, before he is really free with "the freedom wherewith Christ hath made us free" (Gal. iv. 31).
12. Sanctification.
Sanctification is the application of Christ's merits to individual souls. It is evident that Christ's voluntary suffering and death not only
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had meritorious value, but were actually of in- finite value in the sight of God. Jesus Christ was God: His smallest meritorious action was divine, and hence, infinite in merit. What treasures of merit He, therefore, accumulated by His holy life ! What greater claims can be made upon God than Jesus Christ, the God-Man, made by His voluntary sacrifice upon the cross? His merit is absolutely infinite. Hence St. Paul could justly say, "Christ became, to all that obey Him, the cause of eternal salvation" (Hebr. v. 9).
In repairing the honor of His heavenly Father and freeing man from the slavery of Satan, the God-Man was free to consult the dictates of His all-embracing love. But in applying His infinite merits to individual souls, He must respect the free will of man. Consequently He does not force His graces upon man, but applies them only to those who show themselves to be "of good will,* by obeying Him. It is particularly in this sense that "Jesus Christ, our advocate with the Father, is the propitiation for our sins" (1 John ii. 2). It is with man's consent and co-operation that "the blood of Christ, who by the Holy Ghost of- fered Himself unspotted unto God, cleanses our conscience from dead works to serve the living God" (Hebr. ix. 14). It is thus, and thus alone that we are raised again to the supernatural life and become the children of God and heirs to the kingdom of heaven. It is only when we obey Christ in all things that we are really living in
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Christ and are being sanctified through His merits. Only then will "the Spirit Himself give testimony to our spirit, that we are the sons of God. And if sons, heirs also; heirs indeed of God, and joint heirs with Christ; yet so, if we suffer with Him, that we may be also glorified with Him" (Rom. viii. 16,17).
Objections.
1. Faith suffices unto salvation. — Then why did Jesus say, "If thou wilt enter unto life, keep the commandments" (Matt. xix. 17).
2. The merits of Christ are imputed to us. — They must be applied if they are to benefit us. Millions might be imputed to you, while at the same time you should die of starvation.
3. Man is absolutely depraved. — Thank God, there are still many good people in the world, who profess and live up to a high standard of morality.
4. What, then, must I do to be entitled to salvation through Christ? —
(1) Pray for the gift of faith. "Ask and you shall receive" (John xvi. 24).
(2) Believe all that Christ has taught. "Without faith it is impossible to please God" (Hebr. xi. 6).
(3) Be baptized. "Unless a man be born again of water and the Holy Ghost, he cannot enter the kingdom of heaven" (John iii. 5).
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(4) Prove your love for God by keeping the commandments. "If you love Me, keep My commandments" (John xiv. 5).
(5) Hope in God through the merits of the Saviour, for He says, "Without Me you can do nothing" (John xv. 5).
13. Death.
Death separates the soul and body of man and terminates his earthly pilgrimage. Perhaps the only truth that has never been called in question is the truth that man must die. This truth is so evident that death is universally admitted to be the common lot of mankind. To the person who believes in divine revelation the cause of death is just as evident. For St. Paul says, "By one man sin entered into the world, and by sin death ; and so death passed upon all men, in whom all have sinned" (Eom. v. 1*2). If God had created man for a merely natural end, then death would always have been as natural for man as for any other creature with organic life. Having created man in original justice and holiness, however, God made him incorruptible. But the sin of Adam destroyed this immunity from sickness and death. It robbed him of the special favors of heaven and reduced him below the level of a merely natural state. This new condition was plainly announced to Adam by God Himself, when, judging him for his sin, He said, "In the sweat of thy face, shalt thou
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eat thy bread till thou return to the earth, out of which thou wast taken; for dust thou art and into dust thou shalt return" (Gen. iii. 19). As the natural consequence of original sin, "it is there- fore, appointed to man once to die" (Hebr. ix. 27) . "For God made not death," says the Wise Man, "neither hath He pleasure in the destruction of the living" (Wis. i. 13).
The physical result of death is that "the dust returns into the earth whence it was taken and the spirit returns to God who gave it" (Eccl. xii. 7). The moral effect of death is likewise twofold : ( 1 ) it puts an end to man's probation which is called life; (2) it ushers him before the judgment-seat of God.
The probation of man is positively limited by God to his earthly existence. "For it is easy be- fore God in the day of death to reward every one according to his ways" (Eccl. xi. 28). The time of merit will then be past. For "if the tree fall to the south, or to the north, in what place soever it shall fall, there shall it be" (Eccl. xi. 3). Hence the Saviour says, "The night cometh when no man can work" (John ix. 4). "Be ye, then, also ready; for at what hour you think not the Son of man will come" (Luke xii. 40).
Objections.
1. Death is the common debt to nature. — Eather, to nature corrupted by sin.
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2. Death does not end the period of proba- tion.— Your assertion is opposed to revelation.
3. Probation will continue throughout eter- ni ty . — Xonsense.
4. For death does not rob man of his free will. — It confirms him in grace or in sin.
5. Why, then, is the time of death uncertain? — In His mercy, God conceals the time of death to protect man against presumption on the one hand and despair on the other, to inspire him with sorrow for past sins and to spur him on in good work.
14. The Particular Judgment.
The particular judgment is the judgment which every soul undergoes at the moment of death and in which its future condition is justly determined by God according to its merits. As soon as a la- borer has done his work, he is judged "worthy of his hire" (Luke x. 7). As soon as a criminal is convicted, his sentence is pronounced. These sim- ple truths are accepted by God and man. God acted according to these principles of justice when treating with the angels after their probation. The good were immediately rewarded, while the rebel- lious ones were instantly punished. Thus also, says reason and revelation, will God do to man individually as soon as his probation is ended. Indeed, death is God's messenger summoning man to judgment. Hence St. Paul simply says, "It is appointed unto man once to die, and after this,
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the judgment" (Hebr. ix. 27). It was thus, as the Saviour tells us in the parable, that justice was meted out to the rich man and poor Lazarus (Luke xvi.). Hence the author of Ecclesiasticus rightly warns man, saying: "In the day of good things be not unmindful of evils ; and in the day of evils be not unmindful of good things. For it is easy before God in the day of death to reward every one according to his ways. The affliction of an hour maketh one forget great delights, and in the end of a man is the disclosing of his works" (Eccl. < xi. 27-29).
As soon as the soul leaves the body, therefore, it appears before the judgment-seat of God. The eternal light of God then enables that soul to see its entire moral life in all its shades and circum- stances. In the same instant, the judgment of "the just Judge of the living and the dead" is pronounced and executed. Whether heaven, hell or purgatory be the verdict, the soul equally un- derstands and accepts the complete justice of the sentence, and hastens to submit to its execution.
Objections.
1. The soul is not judged till the end of the world. — There is no certainty for this statement.
2. Why does God judge man twice? — First to determine man's lot; secondly to vindicate His providence.
3. Who is this Judge?— The God-Man, Jesus Christ.
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4. Why does Christ and not the Blessed Trin- ity judge man? — Because Christ ransomed man by His death on the cross. In consequence of this, man can come to the Father only through Christ, who has acquired every claim upon him.
15. Purgatory.
Purgatory is the temporary state and condition to which those holy souls are sentenced after death who leave this world without having fully satis- fled the justice of God for the temporal punish- ment due to their sins. This place is called pur- gatory, from the Latin word "purgare," which means to purify. The doctrine of a middle place in the next world is so reasonable that even Plato and other heathen philosophers of ancient times presumed it. "After this life of probation is end- ed," says Plato, "the very bad go to hell, the very good are admitted to heaven, while those who are moderately good and bad will be purified by tem- poral suffering and finally admitted to heaven" (De Anima).
This doctrine of reason is confirmed by revela- tion. Revelation tells us that, though God is holi- ness itself and can admit nothing defiled into heaven (Apoc. xxi. 2T), He has, however, discov- ered a way to purify man from the remains of sin after death. Indeed, if "the just man falleth seven times a day," who can honestly claim to be worthy of immediate admission to heaven? Is it not true that practically speaking this doctrine of
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purgatory is as consoling as it is reasonable? In fact, Judas Machabeus gave expression not only to the belief of his day, but of human nature in gen- eral, when he declared that "it is a holy and wholesome thought to pray for the dead, that they may be loosed from their sins" (2 Mach. xii. 16).
The existence of purgatory is taught by St. Paul in his Epistle to the Corinthians, when he says: "Other foundation no man can lay, but that which is laid; which is Christ Jesus. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble; every man's work shall be manifest; for the day of the Lord shall declare it, because it shall be revealed by fire ; and the fire shall try every man's work, of what sort it is. If any man's work abide, which he hath built there- upon, he shall receive a reward. If any man's work burn, he shall suffer loss; but he himself shall be saved, yet so as by fire" (1 Cor. iii. 11-15). St. Ambrose, commenting on these words, remarks: "When St. Paul says 'yet so as by fire' he shows that after death some will be saved, but will have to suffer the punishment of fire so that, purified by fire, they may be safe and not tortured forever like the reprobates in the fire of hell."
The Saviour Himself frequently referred to this purification after death. Thus, for example, He says that "a sin against the Holy Ghost will not be forgiven in this world, nor in the world to come" (Matt. xii. 32). Again, He exhorts us to be delivered from our adversary before we appear
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before the Judge and be "cast into prison. For," He adds, "I say to thee thou shalt not go out thence, until thou pay the very last mite" (Luke xii. 58). Therefore He says, "Make unto you friends of the mammon of iniquity ; that when you shall fail, they may receive you into everlasting dwellings" (Luke xvi. 9).
Revelation is not as explicit about the nature of the pains of purgatory as about the punishments of hell. Still, it is universally believed that the nature of both torments is much the same. There is this essential distinction, however, that the purifying torments of purgatory are temporary and less intense than the punishment of the repro- bates in hell.
Objections.
1. There is no change in eternity, hence no purgatory. — Eternity is a quality of heaven and hell, not a measure of time.
2. We cannot help the souls in purgatory. — Why not? Do you believe in the communion of saints?
1 6. The Resurrection.
The resurrection is the restoration of the human body, destroyed by death, and the union of the same with the soul that quickened it upon earth. Our Saviour Himself tells us that the resurrection of the dead will take place immediately before the general judgment (John v. 29). Though it is a
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supernatural work of God, the resurrection of the dead is so in harmony with the economies of Ee- demption and grace, and the longings of human nature, that the mind of man readily accepts it as soon as it is known as revealed by God. Though reason cannot prove the resurrection to be a ne- cessity, it can show its propriety in the order of things. For, according to the original plan of God's work, the soul was created for constant union with the body. In spite of the ravages of sin, this tendency still continues. Then, the body shares in the good and the evil deeds of life ; why should it not share in their reward or punish- ment? In fact, so intimately did the Jews of old associate the immortality of the soul with the resurrection of the body, that they actually looked upon them as one and the same thing (Matt. xxii. 30). Besides being supported by the testimony of divine tradition, the doctrine of the resurrection is repeatedly taught in Holy Scripture. In fact, St. Paul emphasizes it as a fundamental doctrine of Christianity. "If there be no resurrection of the dead," he emphatically asserts, "then Christ is not risen again. And if Christ be not risen again, then is our preaching vain, and your faith is also vain" (1 Cor. xv. 13). Then he proceeded to show the Corinthians that "as by one man death came into the world, so also by one man the resur- rection of the dead" (xv. 21). He concludes his remarks saying, "When this mortal hath put on immortality, then shall come to pass the saying
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that is written, Death is swallowed up in victory" (xv. 55).
Objections.
1. The soul rises to a spiritual life through Christ. — So, also, will the body rise "in incorrup- tion" (1 Cor. xv. 53).
2. Will man have a new body after the resur- rection?— He will have his identical body.
3. Will all bodies look alike after the resur- rection?— No. The bodies of the elect will be impassible, refulgent as the sun, agile as angels, and subtle as spirits. But the bodies of the repro- bate will rise to suffer; will be hideous as sin, burdened with guilt and crushed with remorse.
17. The General Judgment.
The general judgment is the judgment of all angels and men which will take place at the end of the world. The object of this general judg- ment will be (1) to vindicate God's providence and justice; (2) to glorify Jesus Christ; (3) to honor His saints and overwhelm the reprobate with public confusion.
When the time specified in the eternal decrees of the Almighty arrives, this world will come to an end. The stars will fall from heaven. The sun will refuse to give light. The earth will be puri- fied by fire. The angel's trumpet will resound. The dead will return to life. The sign of Re- demption will appear in the heavens. The Son
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of man will come in great power and majesty to judge the living and the dead. The elect will be borne aloft to meet their Saviour and their God. The wicked will be cast down with exceeding great fear. These and many other details are distinctly foretold in Sacred Scripture.
Then will the angels go forth to separate the good from the bad. The elect are gathered to the right, the reprobate to the left of the Judge. The book of conscience is then opened before the world. Every thought that ever entered the mind, every desire that was ever cherished by the heart, every word that was ever spoken, every action that was ever performed or neglected by God's creatures is now manifested before the entire world, with every detail of reason and faith, with the strength of will and of grace and the circumstances of ignor- ance, passion, malice, and human respect.
Then will the eternal goodness of God appear. Then will His holiness and justice be vindicated. Then will the meek and lowly Saviour stand forth in His true glory. Then will the humility of the elect be crowned with glory. Then will the reprobate be overwhelmed with confusion. Then will the just Judge of the living and the dead turn to the elect and say with great love and con- descension, "Come, ye blessed of My Father, pos- sess you the kingdom prepared for you from the foundation of the world" (Matt. xxv. 34). Turn- ing with stern indignation to the reprobate, He will conclude the judgment, saying, "Depart from
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Me, ye cursed, into everlasting fire which was pre- pared for the devil and his angels" (xxv. 41).
Objections.
1. When will the end of the world come? — God alone knows this, as Our Saviour tells us.
2. Where will the general judgment be held? — In the valley of Josaphat (Joel iii.).
3. Will the angels be judged?— Certainly.
4. Will the sins that have been forgiven be manifested? — Yes, for the glory of God, but not to the confusion of the repentant.
5. Will there be any assistant judges?— Yes, the Apostles and all others who have triumphed over the flesh, the world, and the devil, during life.
B. DIVINELY OEDAINED PEACTICE. I. The Patriarchal or Family Eeligion.
i. The Primitive Revelation.
A primitive revelation was made by God to our first parents. God Himself instructed them about their origin and supernatural destiny. He told them what they must believe, what they must do, and what means they must employ to reach heaven. When they ate of the forbidden fruit, God gave them hope of pardon and promised them a Ee- deemer. He promulgated positive laws regulating man's conduct towards his Creator, his neighbor and himself. This primitive revelation was never committed to writing. The fact, however, that it was given is clearly indicated in the first chapter of Genesis. Even without this testimony, common sense would suppose it. For, if God does all He can to bring man to life everlasting, He certainly revealed to him his origin and destiny, which is only directing man regarding the designs of creation.
2. Positive Laws.
In the primitive revelation God gave man posi- tive laws. The word "positive" is used in dis- tinction to "natural" law, or that sense of right and wrong which God has engraven on every human 159
160 REVEALED RELIGION.
heart. In Genesis at least one positive law- given by God to Adam is recorded. This is an injunction not to eat of the tree of knowledge of good and evil (Gen. ii. 17). But little is recorded in the Bible of the laws which God gave to Adam after sin came into the world. Still, tradition tells us that in the beginning God gave man posi- tive laws regarding matrimony, the sanctification of the Sabbath, the offering of sacrifices, as well as other subjects pertaining to practical morality and religion.
3. The Practice of Religion in Patriarchal Times.
During the patriarchal period the debt of relig- ion was at all times paid to God in a way ac- ceptable to Him. For, though many of the people gradually fell into idolatry, others ever remained true to God. And even among those who left His service a purer form of Religion prevailed than among later heathen nations. "Students of an- tiquity/' says Father Coppens, S.J., "have dis- covered in the earliest writings and traditions of various peoples a much purer Religion than that which was practised in the classic ages of Greece and Rome. They have thus strikingly refuted the theory of the evolutionists which pretends that Religion was evolved from the grossest fetichism by gradual improvements to the gradual recog- nition of one only God."
In what did the Religion of the patriarchs con-
PRIMITIVE REVELATION. 161
sist? The patriarchs believed in one God, — the Creator of the world, the rewarder of the good, and the punisher of the wicked. They hoped for salvation through the merits of the Saviour to come. They believed in the resurrection of the body (Job xix. 25). They showed their love for God by keeping the positive laws which He had promulgated. They did penance for their sins. They prayed to God for light and strength to walk in the way of His commandments. They offered acceptable sacrifices to God. In the be- ginning they seem to have been free in the choice of their victim of sacrifice. Usually the head of the family was at the same time the priest of the Most High. Melchisedech is the only exception to this rule recorded in the Bible. Scripture men- tions the reason why he offered a sacrifice for Abraham, who was himself a priest and a king, when it says, "He was the priest of the most high God" (Gen. xiv. 18).
4. Transmission of the Primitive Revelation.
The primitive revelation which God made to our first parents was transmitted to subsequent generations by tradition alone. The longevity of mankind in that age greatly facilitated the hand- ing down of revelation by word of mouth and safe- guarded its integrity. Adam, for example, lived 930 years. Eight hundred years Adam lived with his son Seth, 695 years with his grandson Enos, 605 with his great-grandson Cainan, 535 years
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with Malaleel, the son of Cainan, 470 with Jared, the grandson of Cainan, 308 years with Henoch, the great-grandson of Cainan, 243 with Mathu- sala, the son of Henoch, 56 years with Lamech, the grandson of Henoch and father of Noe. It would be a moral impossibility not to become acquainted with the important events in the lives of one's ancestors under such circumstances.
5. Noe.
As far as we can positively learn from Sacred Scripture, Noe was the first to receive a new mes- sage from God to mankind. Noe lived 595 years with his father, and 600 years with his grand- father, Mathusala. Shortly after their death, Noe was commissioned by God to build an ark to save himself and family from the coming destruction by the Deluge. After the waters of the Deluge had subsided, Noe, "who was a just and perfect man" (Gen. vi. 9), made a new covenant with God, and transmitted the primitive revelation in all its purity to his descendants. To his sons he fore- told the future and prophesied that the Saviour of the world would be born of the family of Sem (Gen. ix. 27). He lived 350 years after the Deluge. His declining years were saddened by witnessing many of his descendants fall into idolatry.
6. Abraham.
About the time that Noe died, God spoke to Abraham, who had recently moved to Haran from Ur of the Chaldees with his father and nephew,
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and said to him: "Go forth out of thy country, and from thy kindred, and out of thy father's house, and come into the land which I shall show thee. And I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed. I will bless them that bless thee, and curse them that curse thee, and in thee shall all the kindred of the earth be blessed" ( Gen. xii. 1-3 ) . God put the faith of Abraham to the severest test by commanding him to sacrifice to Him his son Isaac, whom he had begotten in his old age. When Abraham showed his readiness to make any sacrifice however great, God confirmed him as the father of that chosen people from which the Saviour was to be born. The promises thus made to Abraham God renewed to Isaac, his son, and Jacob, his grandson. Jacob had twelve sons. The elder ones being envious of Joseph, their younger brother, sold him into slavery. By divine provi- dence, however, Joseph became ruler over Egypt and brought all his relatives into that land. Before Jacob died, he prophesied that the blessing be- stowed upon Abraham would descend on the fam- ily of his son Juda, saying : "The sceptre shall not be taken away from Juda, nor a ruler from his thigh, till He come that is to be sent, and He shall be the expectation of nations" (Gen. xlix. 10).
7. Melchisedech,
Melchisedech was king of Salem and "the priest of the most high God" (Gen. xiv. 18). Father
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Gigot says in his "Outlines of Jewish History," "Few things found in the biblical records have appeared more strange and incredible than Abra- ham's relations with Melchisedech." Recent ex- cavations on the Nile, he goes on to tell us, have brought to light cruciform tablets containing dis- patches sent to the king of Egypt by the king of Salem about the time of the patriarchs. Accord- ing to those records, the king of Salem was direct- ly chosen by God. As a divinely appointed ruler, Melchisedech was naturally at the same time the priest of the most high God. As such he offered a sacrifice of bread and wine in thanksgiving for the victory of Abraham. Nothing further is known of the revelations which Melchisedech received. 8. Holy Job. Among the individuals to whom God made revelations during patriarchal times, holy Job deserves particular mention. It is uncertain when Job lived. It is equally uncertain to what nation he belonged. He is usually regarded as identical with Jobab, king of Edom, a descendant of Esau, mentioned in Genesis (xxxvi. 33). His life, trials, and divine consolations are recorded in the book which bears his name. It is uncertain who is the author of this book. Some attribute it to Job himself, others to Moses, and others again to one of the prophets. Be that as it may, the life of holy Job is an illustration of the words of St. Paul to the Lycaonians, "In times past, God left not Himself without testimony" (Acts xiv. 16).
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II. The Mosaic or State Keligion". i. Moses.
Moses was an Israelite of the tribe of Levi. His brother's name was Aaron and his sister's name Mary. When an infant, Moses was rescued from the waters of the Nile by the daughter of Pharao. She adopted him as her child, but en- trusted him to his own mother to be brought up. Thus Moses learned the traditions of his people from his mother, and "was instructed in all the wisdom of the Egyptians" (Acts vii. 22). About 165 years after the death of Joseph, God commis- sioned Moses to deliver the Israelites from the slavery of the Egyptians and lead them back to the land which He had given to their forefather Abraham. He bestowed upon Moses the power of miracles and associated with him his brother Aaron as his spokesman, because Moses was slow of speech. The miracles of the one and the preaching of the other soon convinced the people that "God had visited the children of Israel and had looked upon their affliction." When the Egyptians persisted in their opposition to the de- signs of the Almighty, God through the ministry of Moses and Aaron inflicted upon them various scourges, known as the Plagues of Egypt. Finally the Egyptians pressed the Israelites to depart (Ex.
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xii. 33). About 600,000 men, besides women and children, set out. They were overtaken at the Red Sea, however, by the Egyptians, who, having re- covered from their panic, sought to capture the Israelites and reduce them again to slavery. At the word of Moses the waters of the sea parted long enough to permit the Israelites to pass through dry-shod. The returning waters swal- lowed up the pursuing army of the Egyptians. Then Moses led his people to Mount Sinai, where the Xew Law was promulgated. After many trials recorded in the Bible, Moses eventually came in sight of the Promised Land. This, however, he was not permitted to enter. Having, by divine command, proclaimed Josue his successor, and ex- horted the people to fidelity to God, Moses as- cended Mount Xebo, where he died.
2. The Law of Moses.
The aim of Moses as God's representative was to elevate hordes of liberated slaves into "a priest- ly kingdom and a holy nation" (Ex. xix. 6). As the foundation of this commonwealth he adopted a theocratic constitution. For Jehovah was to be not only the God, but also the King of Israel. Hence a theocratic character was impressed on the entire civil, moral, and ceremonial law of Moses. The cardinal principle on which the civil and the criminal code rested was the compact be-
THE LAW OF MOSES. 167
tween theentirenationandits God. The legislative, executive, and judicial powers of the actual rulers were all subordinated to this agreement. Moses retained the ancient organization of the people into tribes, families, and houses under their re- spective heads (Jos. vii. 14), and was not averse to a monarchical form of government (Deut. xvii. 14).
The observance of the ceremonial law of Moses was under the supervision of the divinely appoint- ed national clergy. This law prescribed minutely (1) what sacrifices were to be offered; (2) by whom they were to be offered; (3) where they were to be offered; (4) the time when they were to be offered; and (5) the manner in which they were to be offered. Finally (6) it placed many safeguards for the preservation of purity.
The moral code of Israel was summed up in the Decalogue, or ten commandments (Exod. xx.) as we have them to-day. Being rather a crystalliza- tion of the natural law than a new positive law, this moral code is naturally of perpetual obliga- tion. The civil and ceremonial law, however, was to hold only till the advent of Christ. This tem- porary condition of affairs Moses impressed upon Israel before his death, saying: "The Lord thy God will raise up to thee a Prophet of thy nation and of thy brethren like unto me; Him thou shalt hear." (Deut. xviii. 15).
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3. The Tabernacle and the Temple.
During the sojourn of the Israelites in the desert and the conquest of the Holy Land, the tabernacle was the center of the public worship which God had established through Moses. This temporary place of worship was subsequently suc- ceeded by the permanent Temple of Solomon in Jerusalem. Both consisted of an outer court and an inner sanctuary. The outer court contained the Altar of Holocausts. The sanctuary was divided by a curtain into the Holy Place and the Holy of holies. The Holy Place contained (1) the sacred utensils, (2) the table with the pro- pitiatory loaves, (3) the golden candlestick with seven branches, and (4) the altar of incense. The Holy of holies contained only the Ark of the Cov- enant. The tabernacle was a portable tent, but the Temple was built of solid stone. It was one of the largest, most beautiful and most imposing buildings of ancient or modern times.
4. The Ark of the Covenant.
The Ark of the Covenant was the most sacred and mysterious thing in the tabernacle and Tem- ple. It was a wooden chest, three feet nine inches in length by two feet three inches in width and height, covered with the purest gold and artisti- cally decorated. It contained the two stone tab- lets on which the Decalogue was written, a golden
THE JEWISH PRIESTHOOD. 169
vase filled with manna, and the staff of Aaron, the first high priest. The Almighty abode in the Ark in a particular manner, and often spoke from it to Moses and, later on, to the high priests (Exod. xxv. 22). The place from which the voice of God emanated was a golden plate on top of the Ark, which was called the Propitiatory, or Seat of Mercy. An adoring angel was represented on either side of the Propitiatory. The Ark of the Covenant played an important part in the history of God's chosen people, as is recorded in the Bible. At the time of the Babylonian captivity, the Ark of the Covenant is said to have been concealed by the prophet Jeremias. It was never recovered after the captivity, when Jerusalem and the Tem- ple were rebuilt.
5. The Jewish Priesthood.
The Jewish priesthood was directly instituted by almighty God. He chose for this service all the men of the tribe of Levi. They were divided into three orders: high priest, priests, and assist- ants, and were consecrated according to the direc- tion of the Lord Himself. Aaron was the first high priest. His descendants alone could be law- fully ordained priests of God. The office of high priest was inherited by Eleazar and restricted to his family. The other male descendants of the tribe of Levi were merely the assistants of the priests. They retained the distinctive name of Levites. These entered the service of the Temple
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at the age of thirty, assisted the priests at the sacrifice and cared for the Temple. The priests
(1) kept the fire ever burning on the Altar of Holocausts, (2) took care of the golden candle- stick and its lights, (3) offered the morning and the evening sacrifices, as well as (4) the various other sacrifices, and (5) renewed the loaves of proposition every week. The priests, moreover, acted as judges, teachers, and interpreters of the law. They possessed no real estate, but received dues of various kinds for their maintenance. The high priest had the exclusive right (1) of presid- ing over the Court of Judgment (Deut. xvii. 9) ;
(2) of consulting the divine oracle (Numb, xxvii. 21) ; (3) of officiating on the great Day of Atone- ment; and (4) of entering the Holy of holies on that day.
6. The Mosaic Sacrifices.
The sacrifices of the Mosaic (form of) Religion may be divided into two classes, bloody and un- bloody. By their bloody sacrifices the Israelites acknowledged the supreme power of God over life and death. By the unbloody sacrifices they wor- shiped Him as the bestower of the land and its produce. The bloody sacrifices were of three kinds, viz., Holocausts, Expiatory and Pacific of- ferings. The Holocaust was the sacrifice of adora- tion, and was entirely consumed by fire. The Ex- piatory sacrifice was offered as an atonement for sin. Onlv the fat of this offering was consumed by
MOSAIC PRACTICAL RELIGION. 171
fire ; the remainder belonged to the priests. The Pacific sacrifice was offered in gratitude for favors received. It was followed by a sacnficial meal of which those partook for whom the sacrifice was offered.
The unbloody sacrifices were likewise of three kinds, viz., Incense, First-fruits and Tithes, and meat and drink offerings. The sacrifice of Incense accompanied every bloody sacrifice. It was, be- sides, offered every morning and evening on the golden altar in the Holy Place. The sacrifice of Incense was pre-eminently the sacrifice of suppli- cation. The first-fruits and tithes were offered either in their natural state or already prepared for use. The meat and drink offerings consisted chiefly of sacrifices of bread and wine.
7. Practical Religion in the Mosaic Dispensation.
There was no important increase in the deposit of faith during the Mosaic dispensation. The truths known in patriarchal days, however, were frequently brought home to the people. This was especially true of the unity, perfection, and provi- dence of God, the immortality of the soul, and the resurrection of the body (Dan. xii. 1-3; Ezech. xxxvii.), and the existence and influence of good and bad angels. The hope in the Saviour to come prompted the people to assemble regularly in the Temple and the synagogues to hear the word of God and sing His praises. After the excitement
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of the war of conquest had subsided, the faithful gradually adopted the pious practice of lifting up their minds and hearts in prayer to God at the time of the morning and evening sacrifices. Later on they became accustomed to repeat this action also at the hour of noon (Dan. vi. 10). They kept holy the Sabbath day. Those who lived far from Jerusalem visited the Temple at least three times in the year. They devoted one-tenth of their in- come to Religion and often made other offerings in fulfilment of vows or as their piety suggested. If the people of Israel transgressed the moral law in a serious matter and repented of the same, they confessed their sins and offered the sacrifice of atonement prescribed by Moses (Levit. v., vi., vii., xxvi. 39; Prov. xxviii. 13; Eccli. iv. 31).
8. Mosaic Holidays.
The Sabbath was pre-eminently the day of rest among God's people of old (Exod. xx. 8). It was sanctified by (1) doubling the morning and evening sacrifices (Num. xxviii. 3) ; (2) by the renewal of t«he loaves of proposition (Levit. xxiv. 6) ; and (3) by some religious meeting for the people. Besides the Sabbath, God prescribed the sanctification of many other days, viz., (1) Neo- menia, or the monthly Feast of the New Moon (Numb. x. 10) ; (2) the Pasch, lasting one whole week, to commemorate the delivery from the bond- age of Egypt; (3) Pentecost, to commemorate the covenant made with God on Mount Sinai; (4) the
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Feast of Expiation, or Atonement, on the tenth day of the seventh month; (5) Schenopegia, or the Feast of the Tabernacles, a week's prayer beginning on the fifteenth of the seventh month; (6) the Sabbatical and the Jubilee years, during which the fields were to remain fallow, the fruits were shared in common, old debts were cancelled, and slaves were set free.
9. The Prophets.
The prophets were the extraordinary teachers of Israel. They were not only men of high moral worth, but were also favored with direct inter- course with God and often endowed with the gift of .miracles. They received the divine communi- cations respecting the future either (1) by a vision, (2) in dreams, (3) by the apparition of an angel, or (4) through a human voice. It was the particular commission of the prophets to defend the purity of faith and the practice of Eeligion against idolatry on the one hand, and mere for- malism on the other. Their greatest enemies were the kings and princes. These often went to such extremes in their opposition to the prophets as to put them to death. Not all the prophets were in- spired to record their teachings and predictions. Nathan, Elias, and Eliseus, for example, did not commit their prophetic utterances to writing. But those whose prophecies are recorded gave their con- temporaries a clear insight not only into the future
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in general, but particularly into the life and king- dom of the expected Messias.
Besides the prophecies of King David, the writ- ings of seventeen prophets have come down to us. Four of these are called major prophets, because they wrote much. They are Isaias, Jeremias (in- cluding Baruch), Ezechiel, and Daniel. The twelve others are called minor prophets, because their writings are of a more restricted nature.
10. The Sanhedrim.
The Sanhedrim was the supreme tribunal of Israel. Its origin, says Father Gigot, is uncertain. It was composed of seventy members, viz., chief priests, elders, and scribes, presided over by the high priest. Some ascribe its origin to the days of Moses, when God commanded him to select seventy '"ancients and masters of the people" to share with him the burdens of the government (Xumb. xi.). Others, however, fix the date of its origin in a more recent period, when a rupture occurred between Judas Machabeus and the elders, who had governed the country for some time. When the elders ceased as a ruling power they were transformed into an ecclesiastical tribunal called "the Sanhedrim."
ii. Jewish Sects and Factions.
Two Jewish sects took an important part in shaping the political and religious history during the last century of their national independence.
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These were the Pharisees and the Sadducees. They were the gradual outgrowth of a political, intellectual, and social movement for and against foreign influence. The Pharisees endeavored to isolate the Jews from the outside world. They insisted on more than the letter of the law. But they kept alive the Jewish belief in (1) the Mes- sias, (2) the immortality of the soul, (3) divine providence, and (4) an oral tradition at least equal in authority to the written law. The Sadducees opposed the Pharisees in everything. They were rich, influential and worldly-minded. Their be- lief was negative rather than positive. They par- ticularly denied the existence of angels and the immortality of the soul. The Samaritans are a sect that originated shortly after Israel was di- vided, in the time of King Eehoboam. They took their name from Samaria, the new capital of the kingdom. During the Assyrian captivity a heathen element was introduced into their religious worship. They erected a temple on Mount Geri- zim, in opposition to that of Jerusalem. Though the Samaritans believed the same as the Jews, they were their bitter enemies.
Besides these, Josephus mentions the Essenes, who differed from the Pharisees more in the rigor of their practice than in the articles of their be- lief. To safeguard the purity of the soul, which was their main object, the Essenes lived mostly in colonies as far as possible remote from the larger towns.
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III. The Christian, or Catholic, Religion.
i. "What Think You of Christ?"
Matt. xxii. 42.
Jesus Christ is the Son of God, the Second Per- son in the Blessed Trinity, true God and true man. The most important personage in the entire his- tory of the world is undoubtedly Jesus Christ. It is but natural, therefore, that man should desire to know some particulars about Him. The Evan- gelists depict Jesus Christ as that descendant of King David in whom all the prophecies regarding the Messias were fulfilled. His contemporaries, though unanimously admitting His human nature and the sanctity of His life, were at first divided regarding His personality and mission. Some re- garded Him merely as a great prophet, others maintained with Simon Peter that He is "the Son of the living God" (Matt. xvi. 16), while those who were not "of good will" persecuted Him to death.
Jesus Christ claimed for Himself that He is the Son of God, the Second Person of the Blessed Trinity, true God and true man. He claimed to be the Messias, come to teach man the way to heaven. He made corresponding demands on His fellow men. He asked an unbounded faith in His
"WHAT THINK YOU OF CHRIST?" 177
word and an efficacious good will in observing Hi9 commands. "By signs and wonders" He had heaven to testify to the truth of His teaching and the genuineness of His mission.
When the Pharisees asked Him for a clear proof of His divinity, He referred them to His glorious Eesurrection on the third day after His death. Having brought Him to the death of the cross, they guarded His grave till the third day. When, lo ! the Conqueror of sin and death came forth from the prison of the grave, the guards of His sepul- cher became the witnesses of His Eesurrection. When these were bribed to retract their testimony, many former inhabitants of Jerusalem, whose bodies had long been mouldering in the grave, ap- peared to testify in His behalf. Having spent forty more days on earth, history tells us that Jesus Christ ascended publicly into heaven. Every honest soul must, therefore, confess with the cen- turion on Calvary, "Indeed this man was the Son of God" (Matt. xv. 39).
Objections.
1. Jesus Christ is the highest type of human- ity, but not God. — Jesus based all His claims on the divinity of His nature and mission. Deprive Him of this, and He stands before the world, not as the most perfect man, but as the greatest impostor of all times.
2. I admit that Jesus Christ was the adopted Son of God.— St. John (i. 14; iii. 16; 1 iv. 9,
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v. 20) and St. Paul (Eom. viii. 32; Gal. iv. 4) call Him not only the adopted, but the real Son, "the Only begotten of the Father."
2. Christ as Spoken of by the Prophets.
Centuries before the birth of Jesus Christ, the prophets foretold among other things that He would be the Son of God (Ps. ii. 7), the seed of a woman (Gen. iii. 15), a descendant of Sem, Abraham, Isaac, Jacob, Juda, and David (Gen. ix. 27; xii. 3; xxii. 8; xxvi. 4; xlix. 10; Numb. xxiv. 17; 2 Par. xvii. 13). They indicated the exact time (Gen. xlix. 10; Dan. ix. 24; Agg. ii. 8) and place of His birth (Mich. v. 2). They said that His Mother would be a virgin (Is. vii. 14) ; that He would be adored by the Magi (Ps. Ixxi. 10) ; that the infants of Bethlehem would shed their blood for His sake (Jer. xxxi. 15) ; and that He would flee to Egypt but return again (Os. xi. 1).
They called Him the Orient (Zach. vi. 12) ; the Son of man (Dan. vii. 13) ; the Saviour (Is. Iii. 12) ; the Emanuel (Is. viii. 8) ; and the Prince of peace (Is. ix. vi.).
The prophets declared that Jesus Christ would live in Xazareth (Matt. ii. 23), but later remove to Capharnaum (Is. ix. 1) ; that He would preach salvation to the poor (Is. lxi. 1) and perform many miracles (Is. xxxv. 5) ; that He would be meek (Is. xlii. 1) ; speak in parables (Is.
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vi. 9) ; and would be thwarted by the hypocrisy of the Jews (Is. xxix. 13).
They described His triumphal entry into Jeru- salem (Is. lxii. 11; Zach. ix. 9; Ps. cxvii. 26); the greeting of the infants in the Temple (Ps. viii. 3) ; and His rejection by the Sanhedrim (Ps. cxvii. 22). They foretold the betrayal by Judas (Ps. xl. 10) and the buying of the potter's field with the blood-money (Zach. xi„ 13). They de- scribed the arrest of Jesus (Lam. iv. 20) ; the de- sertion by His disciples (Zach. xiii. 7) ; the spit- ting in His face (Is. 1. 6) ; the insults of the soldiers (Ps. xxi. 17) ; and His crucifixion (Ps. xxi. 18). They minutely describe how the execu- tioners divided the Saviour's clothing and cast lots for His seamless garments (Ps. xxi. 19). They tell us how the Jews taunted the crucified Saviour, telling Him to come down from the cross and they will then believe in Him (Wisd. ii. 18; Ps. xxi. 8). And finally we learn from them how the heavenly Father abandoned His own divine Son when He is burdened by the sins of the world (Ps. xxi. 2), but that "His sepulcher shall be glorious" (Is. xi. 10).
3. The Testimony of Christ's Works.
The works of Jesus Christ testify that He is the Son of God and the Eedeemer of mankind. The prudence which Jesus Christ exercised in His relations with both the Eomans and the Jew- ish officials manifests His extraordinary genius.
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The effect of His words shows that "He spoke with authority/5 But the miracles which He performed show Him to be divine. For, the elements of nature, the diseases of the body, life and death, and even invisible spirits were subject to His power. A single word, a simple touch, a mere act of His will, sufficed to produce the most miraculous effects. Not only the hidden thoughts of His hearers, but even the most remote events were equally known to Him, and were revealed by Him on several occasions. Not only was He able to exercise this miraculous power personally, but He also delegated it to His disciples. It is evident, therefore, from the perfect mastery which Jesus Christ exercised over all creatures, that He was something more than a creature Himself — that He was, as He claimed to be, the Messias, and as such, the Son of God, and the Second Person of the Blessed Trinity.
When the disciples of John the Baptist, there- fore, came to inquire of Jesus Christ whether He was the long-expected Messias, He could confident- ly point to the fulfilment of a most important prophecy and say, "Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the Gospel preached to them" (Is. xxxv. 5; lxi. 1). Hence when the Jews called Jesus a blasphemer, because He declared Himself to be the Son of God, He could answer with all confidence, "If I do not the
THE MISSION OF JESUS CHRIST. 181
works of My Father, believe Me not. But if I do, though you will not believe Me, believe My works" (Johnx. 37).
4. The Mission of Jesus Christ.
Jesus Christ came into this world to effect the salvation of mankind. His mission included a threefold work: (1) the Atonement to His heaven- ly Father for the sins of the world; (2) the Ee- demption of the human race from the slavery of Satan; and (3) the Sanctification of mankind through the application of the merits of His suffer- ing and death. The first two objects He accomp- lished independently by His voluntary sacrifice on Calvary. But the third can be effected only by "the good will" or free co-operation of indi- vidual souls.
The salvation of mankind consists in earning and receiving the eternal reward of heaven. This was made impossible already by the sin of Adam. For that sin (1) offended God and drew His dis- pleasure upon the human race; (2) it subjected man to the slavery of Satan; and (3) left him, stripped of God's friendship and grace, helpless by the wayside of life. It was, therefore, the mission of Jesus Christ to make salvation not only possible but absolutely certain for all "of good will." The work of the atonement and redemp- tion made salvation possible. The work of sanc- tification gives man evident certainty of his sal- vation. To accomplish His part of the work of
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man's sanctification, Jesus Christ did chiefly five things: (1) He filled up the deposit of faith, either personally or through His immediate dis- ciples, thus clearly indicating the way to heaven; (2) He promulgated a new law, telling man how to make the journey of life; (3) He instituted special means of grace, called sacraments, to en- able all "of good will" to keep God's law; (4) He organized all those who accepted His new form of Eeligion into a society which He called His Church; and (5) He gave the Church the unerring guidance of the Holy Ghost in helping all "of good will" to save their immortal souls.
5. The Religion of Jesus Christ.
Jesus Christ established the universal, or Catho- lic, Eeligion. It was known to the Israelites that the peculiar ceremonial and civil laws which dis- tinguished the Mosaic from the Patriarchal form of Eeligion were to be of temporal duration. They were to end with the advent of the Messias. In fact, Moses himself had declared to Israel that "The Lord thy God will raise up to thee a Prophet of thy nation and of thy brethren like unto me: Him thou shalt hear" (Deut. xviii. 15). "I will raise them up a Prophet out of the midst of their brethren like unto thee," said the Lord to Moses, "and I will put My words in His mouth, and He shall speak to them all that I shall command Him. And he that will not hear His words, which He
THE RELIGION OF JESUS CHRIST. 183
shall speak in My name, I will be his avenger" (Dent, xviii. 18, 19).
Isaias foretold that this Prophet would be a great lawgiver : "Behold My servant," he says : "I have given My spirit npon Him; He shall bring forth judgment to the Gentiles — and the islands shall wait for His law" (Is. xlii. 1-4). Jere- mias announced the covenant of this new law- giver saying, "Behold the clays shall come, saith the Lord, and I will make a new covenant with the house of Israel, and with the house of Juda; not according to the covenant which I made with their fathers. But this shall be the covenant that I will make with the house of Israel after those days, saith the Lord: I will give My law in their bowels and write it in their hearts" (Jer. xxxi. 31-3). St. Paul in commenting on these words declares that "In saying a new covenant, God hath made the former old" (Hebr. viii. 13).
The prophet Daniel foretold that the Mosaic sacrifices would cease. "The victim and the sacri- fices shall fail" (Dan. ix. 27). Through Isaias, "saith the Lord, I will take of the Gentiles to be priests and Levites" (Is. lxvi. 21). "Priests ac- cording to the order of Melchisedech," adds the Psalmist (Ps. cix. 4), so that "From the rising of the sun even to the going down, My name is great among the Gentiles, and in every place there is sacrifice and there is offered to My name a clean oblation ; for My name is great among the Gentiles, saith the Lord" (Mai. i. 11).
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In the fulness of time "the expected of nations" arrived, in the person of Jesus Christ. He ful- filled minutely all that the prophets had fore- told of the Messias. In fact, He declared that He came not to abrogate the law and the prophets but to fulfill them (Matt. v. 17). Indeed, Jesus Christ fulfilled the law and the prophets in regard to man's sanctification by establishing the Catho- lic Eeligion. He filled up the deposit of faith with a doctrine simple, yet holy and sublime, so that the people were in admiration. For "He taught them as one having power' (Matt. vii. 29). Indeed, St. Thomas says that "the greatest philosophers who lived before Christ could not know what since the time of Our Saviour a well- instructed child knows about God, the necessity and the means of salvation."
The law which Jesus Christ promulgated was likewise characteristic. It was holy. "Be per- fect," He said, "as also your heavenly Father is perfect" (Matt v. 48). ""This is the will of God, your sanctification" (Thes. iv. 3). It was simple. "Thou shalt love the Lord thy God with thy whole heart. Thou shalt love thy neighbor as thyself" (Matt. xxii. 33). This law was universal. "On these two commandments dependeth the whole law and the prophets" (Matt. xxii. 40).
This new Prophet gave the highest and holiest sanction to His law. He promised to all that observe it peace of conscience in this life, saying, "Learn of Me to be meek and humble of heart and you
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will find rest for your souls" (Matt. ix. 43). But of the wicked He says, "Destruction and misery in their ways ; and the way of peace they have not known" (Eom. iii. 16). In the next world He promises life eternal to the just. For "This is the promise which He hath promised us, life ever- lasting" (1 John ii. 25). But the wicked who re- fuse to keep His law, He will condemn to hell, "where the worm dieth not and the fire is not ex- tinguished" (Mark ix. 43). Jesus Christ gave to all "of good will" most efficacious means of salvation. He established a Church to continue His work unto the end of time. He not only em- phasized the nature and necessity of prayer, but also taught it by word and example. He institu- ted seven sacraments, as fountains of divine grace. In one word, He established a form of Eeligion which was perfect, not only in law and faith, but also in the means of eternal life which it placed within the reach of all "of good will."
6. What is the Church?
In general, the Church may be denned as a so- ciety composed of all who profess to pay God the debt of Eeligion according to the form established by divine authority. The Church which Jesus Christ has established may be defined briefly as a society composed of all who practise Eeligion according to the guidance of His vicar on earth.
Every society has its peculiar organization, its own end, as well as the means of attaining that
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end. In the Church of the New Law Jesus Christ has left a divine, monarchical organization, in which all mankind may find the absolute knowledge and the infallible means of salvation. Jesus Christ founded His Church on St. Peter and made him His first vicar. "Thou art Peter" (Peter means rock), said Christ in His promise, "and on this rock I will build My Church. To thee will I give the keys of the kingdom of heav- en" (Matt. xvi. 18). Afterward, when He had built His Church, Jesus said again to Peter, "Feed My lambs, feed My sheep" (John xxi. 15-17).
Jesus Christ commissioned His Apostles to gather all mankind into this society. "Go ye, there- fore, teach all nations" (Matt, xviii. 18) are the words of their commission. He ordained, more- over, that all be subject to the authority of this Church. "If any one will not hear the Church," said He, "let him be to thee as a heathen and a publican" (Matt, xviii. 17). "Whosoever hears you, hears Me, whosoever despises you, despises Me" (Luke x. 16). Christ, finally, enjoined on all the use of the same means of salvation, saying, "Teach them to observe whatsoever I have com- manded you" (Matt, xxviii. 20). "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." "Whose sins you shall forgive, they are forgiven them." "Do this in commemora- tion of Me" (Luke xxii. 19). From these words alone it is evident that Jesus Christ established a governing body in His Church subject to St. Peter
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and his successors, and conferred upon this body a threefold prerogative, viz.: (1) teachers of the truth; (2) rulers of the faithful; (3) priests of the Church, and as such, ministers of God's mercy to all "of good will."
It is evident, moreover, that the Church is (1) a visible society, visible in her members and in her working; (2) a supernatural society, conducting all "of good will" to their eternal happiness; (3) a necessary society for all who wish to go to heaven, because Christ the Lord has instituted no other; (4) a divinely human society, having God for its founder and sustainer and mankind for members; (5) a positive divine society whose nature and properties are not to be deduced from natural principles, but from the deliberate in- stitution of Jesus Christ.
Objections.
1. Has it not been said that the Church is invis- ible?— But Christ said that it is like a city seated on a mountain that cannot be hid (Matt. v. 14).
2. Do not the faithful choose their ministers? Hence all are equal ! — Not in the Church of Christ, who chooses His own ministers. "I have chosen you" (John xv. 16). "As the Father hath sent Me, so I send you" (John xx. 21). "How shall they preach, unless they be sent?" (Eom. x. 15.)
3. Christ gave His power directly to the princes of this world. — Never. He said on the
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contrary, "My kingdom is not of this world" (John xviii. 36).
4. Christ gave equal power to the Apostles and their successors. — To Peter alone did Christ say: "Thou art Peter and on this rock I will build My Church," "Feed My lambs, feed My sheep."
5. St. Paul says that Christ is the foundation of the Church (1 Cor. iii. 11).— Yes, says St. Alphonsus, Christ is the foundation who has left St. Peter as the secondary and visible foundation.
6. St. Paul again says that we are built upon the foundation of the Apostles (Eph. ii. 20).— Who are subordinate to Peter the Rock.
7. Christ conferred the same power on the other Apostles as on St. Peter.— The same power of Orders but not of jurisdiction.
8. St. Paul declared that he had solicitude for all the churches (2 Cor. xi. 28).— "As teacher, not as supreme ruler," explains St. Augustine.
9. But St. Paul withstood Cephas (Gal. ii. 1 1 ) .—What Cephas ? Peter ? Only in a question of policy, not of supremacy.
7. The Apostles.
The Apostles were men sent by Jesus Christ to preach "peace on earth to all of good will." About the second year of His public ministry, our divine Saviour chose twelve men to assist Him in His labors and to continue His work after His death. These twelve the Evangelists call Apostles. They
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are Peter and Andrew, James and John (the sons of Zebedee), Philip and Nathaniel, or Bar- tholomew, Matthew and Thomas, or Didymus, James and Jude (the sons of Alpheus, or Cleo- phas), Simon Zelotes, and Judas Iscariot. They were mostly poor and illiterate men, the weak whom God had chosen to confound the strong. Eleven were from Galilee, the twelfth was from Judea. At least six were fishermen, one a scribe and another a publican.
Having authorized them to teach in His name, Jesus also placed the seal of miracles upon their work, by giving them "power over unclean spirits, to cast them out, and to heal all manner of dis- eases, and all manner of infirmities." When Judas had hanged himseli, Peter held an election at which Mathias was chosen to take the place of the traitor. About eight years later (A. D. 42) the Holy Ghost chose Paul and Barnabas to preach the Gospel to the Gentiles (Acts xiii. 2).
8. The Primacy of Peter.
As vicar of Jesus Christ, St. Peter surpassed the other Apostles, not only in rank, but also in authority. This right of jurisdiction is called the primacy of Peter. Every society must obvi- ously have a head. God, therefore, who gave man a head to govern his members, would certainly not establish a headless Church. In fact, as the head is an essential part of man, so the primacy of Peter is an essential part of the Church. Besides, as
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the head gives strength and solidity to the body, so also does the primacy of Peter give unity and strength to the Church of Christ. Indeed, as the head is the principle and center of bodily action, so the primacy of Peter is the principle and center of ecclesiastical unity.
Without consulting the testimony of divine tra- dition, we find these three things distinctly stated in the Bible in regard to the primacy of Peter: (1) that Jesus Christ promised it to Peter; (2) that He actually conferred the same; and (3) that Peter exercised it.
These are the circumstances of the promise. While Christ and His disciples were in "the quart- ers of Cesarea Philippi," Peter replied to the ques- tion of his Master, "Who did you say that I am ?" and said, 'Thou art Christ, the Son of the living God." Whereupon the Saviour promised the pri- macy of jurisdiction to St. Peter in these memo- rable words: "And I say thou art Peter (Peter means rock), and upon this rock I will build my Church, and the gates of hell shall not prevail against it. I will give to thee the keys of the kingdom of heaven. 'Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven" (Matt. xvi. 15-19).
Whatever Jesus Christ promised He also gave. The promise which He solemnly made to Peter in Cesarea before His suffering and death, He fulfilled with greater solemnity after His glorious
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Resurrection. He appeared to His Apostles at the sea of Galilee and prepared a meal for them. "When therefore they had dined, Jesus saith to Simon Peter: Simon, son of John, lovest thou Me more than these ? He saith to Him : Yea, Lord, thou knowest that I love Thee. He saith to him : Feed My lambs. He saith to him again: Simon son of John, lovest thou Me? He said to Him: Yea, Lord, Thou knowest that I love Thee. He saith to him : Feed My lambs. He said to him the third time: Simon, son of John, lovest thou Me? Peter was grieved, because He said to him the third time, Lovest thou Me ? And he said to Him : Lord, Thou knowest all things ; Thou knowest that I love Thee. He said to him: Feed My sheep" (John xxi. 15-17).
During His public life, Our Saviour frequently spoke of His Church as His fold, and of His dis- ciples as His flock. Under the same familiar figure He now confides the entire Church, botii faithful and pastors, to St. Peter.
Whenever the names of the Apostles are men- tioned in Sacred Scripture, the name of St. Peter always stands first. In fact, St. Matthew expressly called St. Peter the first Apostle (x. 2). Now, we know that he was first neither in election, age, learning, nor even in the love of Christ. The priority of rank and honor must, therefore, have been the result of the primacy of authority or jurisdiction. At least, in this light alone can the actions of St. Peter, as recorded in the first twelve
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chapters of the Acts, be reasonably understood. Peter alone proposes the election of a successor to Judas (Acts i.). He is the first to preach (Acts ii.). The first to perform miracles (Acts iii.). The first to rebuke the civil authorities (Acts iv.). The first to receive Gentile converts (Acts x.) . In the Council of Jerusalem "there was much disputing" before Peter spoke. But when Peter had spoken "all the multitude held their peace" (Acts xv.). When St. James, the brother of the Beloved Disciple, is cast into prison and beheaded, no special effort is made to release him. But when St. Peter is imprisoned, the whole Church is aroused. Prayers are everywhere offered up for his delivery (Acts xii.), for they cannot afford to lose their chief pastor.
Objections.
1. Does not the supremacy of Peter conflict with the supremacy of Christ ? — By no means. St. Peter is the visible representative of Christ, who is the invisible Head of the Church.
2. Our Lord rebuked Peter. — That proves nothing against his primacy.
3. But St. Paul "withstood Cephas to his face" (Gal. ii. 11). — As we have seen it was at most in a question of discipline in treating with converts. Besides, was this Cephas St. Peter?
9. The Attributes of the Church.
The attributes of the Church are certain in-
THE ATTRIBUTES OF THE CHURCH. 193
herent qualities which necessarily flow from the very nature of a divinely instituted Church. These qualities are four: authority, infallibility, inde- fectibility, and necessity. Jesus Christ instituted His Church to continue His mission unto the end of time. Doing His work, acting in His name, the Church must have the authority of Christ. This authority He gave her when He said: "All power is given to Me in heaven and on earth. As the Father hath sent Me, so I send you" (John xx. 21). A merely human agent might deceive either through malice or through frailty. If therefore the Church is to be a reliable agent of God, He must communicate to her His own in- fallibility. Thus alone can the Church not deceive man in the important affair of his salvation, nor be deceived herself in regard to the way or the means that conduct to life eternal. Jesus Christ, being the God of infinite wisdom, therefore made His Church an infallible guide for "all of good will" by sending the Holy Ghost, the Spirit of truth, upon her, who will remain with her to the end of time (John xiv. 16-26).
Besides, since change and destruction are natural for human and temporal affairs, this Church must be preserved, not only against external agents of destruction, but also from every essential internal change, if she is to be the agent of God to the end of time. For it is necessary not only that the Church exist, but also that she exist the same during all time. The Church of Christ, by her
194 REVEALED RELIGION.
very nature, must be preserved, not only from destruction, but also from essential change by in- crease or decrease. She must be indefectible. She can admit no additional revelation, or essentials denned by her divine Founder. This indefecti- bility is brought about by the same divine Power who said the gates of hell will not prevail against her (Matt. xvi. 18). "Behold, I am with you all days, even to the consummation of the world" (Matt, xxviii. 20).
Finally, the Church, being the ordinary means of salvation instituted by Jesus Christ, is neces- sary for every human being. If therefore, any one would wilfully neglect to enter or refuse to live up to the teaching of that Church whose claim he recognizes, he would put himself in di- rect opposition to Jesus Christ. For it was He who said, "He that believeth not shall be con- demned" (Mark xvi. 16). "If any one will not hear the Church, let him be to thee as a heathen and as a publican (Matt, xviii. 17).
Objections.
1. God cannot delegate His authority to man. — Why not? Cannot God do what man does?
2. Henry VIII. said the authority of the Church comes from the king. — But Christ said, "As the Father sent Me, so I send you" (John xx. 21).
3. The Church cannot lawfully exercise her authority without the consent of the state. — That
THE MARKS OF THE CHURCH. 195
is not so. Christ said, "Kender to Caesar the things that are Caesar's and to God the things that are God's."
4. Infallibility is impossible in man. — Yes, but not in God.
5. Infallibility claims private judgment. — The infallibility of Christ in His Church pro- tects private judgment against error in faith and morals.
6. Every one knows that the Church has erred. — Strange! No one can say where, when, or how.
7. Many public revelations have been made since the Bible was written. — But not by God.
8. Have not sacraments been instituted since the time of Christ? — No. They all come from Jesus Christ, as Scripture and Apostolic tradition prove.
9. Why, the Church has made two new dog- mas during the last century. — And thereby merely declared that two truths were of Apostolic origin.
10. You can be saved out of the Church as well as in it. — This is strange considering that Christ has said, "If any one will not hear the Church, let him be to thee as a heathen and as a publican (Matt, xviii. 17).
io. The Marks of the Church.
The marks of the Church are certain visible qualities which easily distinguish the true Church of Christ from every human institution.
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The Church has four such marks. They are, Unity, Holiness, Catholicity, and Apostolicity. Of all the religious societies that seek the allegiance of man, the Church which Christ has established alone has and can have these qualities. History can show this Church alone to be one in faith, one in communion, and one in government. The unity of faith by its external profession. The unity of communion is seen in the reception of the same sacraments and participation in the same worship. The unity of government is evi- dent in the obedience of the faithful to their law- ful pastors, living in subordination to the vicar of Jesus Christ on earth.
The true Church is holy in her Founder and spiritual Lord, in her mission, in her law, in her doctrine, and in her means of grace. This holi- ness of the Church manifests itself in the indi- vidual "of good will" by leading him on in the path of virtue. It manifests itself in the Church at large by its undying life and the constant sanc- tion of miracles. The Church of Christ is doubly Catholic, or universal. The Apostles, first, spread her over the whole world. She is, besides, Catholic in her membership, which is composed of people of all nations, all states, and all walks in life. Like St. Paul she makes herself "all to all to win all to Christ." Finally, the true Church of Christ is founded on the Apostles, and must come down to us from them. Only that Church can have the faith for which they suffered and died.
THE HOLY GHOST AND THE CHURCH. 197 Objections.
1. Faith alone is the mark of the true Church. — "Faith if it have not works is dead" (Jas. ii. 17).
2. There are various branches of the true Church. — Christ said there are "dead branches on the tree of life," but He never said a word that is recorded about a branch church.
3. If the Church is holy, how account for sin- ners in the fold? — By a want "of good will" in some members with free will.
4. I am Apostolic if I hold the doctrine of the Apostles. — Doctrine alone does not suffice. You must also practise the morality of the Apostles and worship God as they did. To be Apostolic you must hold all their teaching, belong to the Church which is founded on them, and live as a practical member of the same.
ii. The Holy Ghost and the Church.
The Holy Ghost is that divine Spirit who ani- mates the Church of Christ. We may consider the Church merely as a society, or, with St. Paul, as the mystical body of Christ. In either case, she is composed of a divine and a human ele- ment. The human element is made up of all her members. The divine element, especially in actual operation, is that Holy Spirit who came down upon the Church, according to the Saviour's promise, on the great day of Pentecost. As Christ is the invisible Head, so the Holy Ghost is the soul
198 REVEALED RELIGION.
of His Church. As the vivifying principle of the Church of Christ, the Holy Ghost has a twofold mission, one to the Church as a whole, the other to every individual member. By the first He di- rects and guides the Church in the way of holi- ness and truth. By the second He sanctifies every individual member "of good will." The human element is weak, the divine element makes it 6trong. The human element is fallible, the divine makes it infallible. The human element is perish- able, the divine is the source of its undying life.
To the individual the Holy Spirit first gives supernatural life and makes him a member of Christ's mystical body. He then nourishes and directs every member "of good will" by the appli- cation of Christ's merits. On account of man's free will, this is necessarily proportionate to the practical efforts made to receive and co-operate with the divine help. If man perseveres in his practical good will, this grace will increase and gradually transform him into a true child of God, according to the model of the Incarnate Son. Thus the Holy Ghost, as the soul of the Church of Christ, gives absolute certainty in religious mat- ters to mankind, and, by His grace, becomes both the means and the measure of man's sanctification.
12. Outside the Church no Salvation.
"Outside the Church there is no salvation" means that according to divine institution man must be-
OUTSIDE THE CHURCH NO SALVATION. 199
long to the Church which Christ has established in order to be saved. It is evident that man must do God's will to be admitted to heaven. His will is that man accept and practise that form of Ke- ligion which was revealed through His divine Son. Whoever refuses to do this cannot hope to be pleasing to God or share in the merits of Jesus Christ. Hence, the Saviour says, "He that be- lieveth and is baptized shall be saved, but he that believeth not shall be condemned" (Mark xvi. 16).
It is evident that the Eeligion revealed by Jesus Christ can be practised in its entirety only in the Church which He has established. As St. Paul says, there is but "one Lord, one faith, one bap- tism" (Eph. iv. 5). That Lord has established but one Church. He teaches but one faith that leads to it. He has instituted but one baptism, as a spiritual regeneration into it. There is no other means of salvation instituted by God than this Church. Hence there is no salvation outside of it.
It is evident, moreover, that it would be griev- ous disobedience to God to refuse to enter that Church which Christ has established. For Christ expressly said, "He that heareth you, heareth Me, and he that despiseth you, despiseth Him that sent Me" (Luke x. 16). Again He said: "If thy brother will not hear the Church, let him be to thee as the heathen and the publican" (Matt, xviii. 17). To despise the heavenly Father, or to be "as the heathen and the publican," is certainly not
200 REVEALED RELIGION.
doing God's will. Whoever is guilty of this griev- ous disobedience by remaining outside the Church through his own fault can therefore in no way hope for salvation.
So evidently is this doctrine in harmony with reason that even Calvin declares, "Outside the fold of this Church there is no hope of pardon for sins, no salvation" (Inst. Bk. iv. c. 3).
13. Conditions of Practical Membership.
Jesus Christ insists on the fulfilment of four conditions for practical membership in His Church: (1) The first of these is Faith. "Without faith it is impossible to please God" (Hebr. xi. 6). (2) The second requisite is Baptism, whereby a person is born to the spiritual life. Of this the Saviour said to Nicodemus, "Unless a man be born again of water and the Holy Ghost, he can- not enter into the kingdom of heaven" (John iii. 5). (3) Keeping the Commandments is the third requisite. "Xot every one that saith to Me, Lord, Lord, shall enter the kingdom of heaven; but he that doth the will of My Father— he shall enter the kingdom of heaven" (Matt. vii. 21), said Our Saviour. Again He said, "If thou wilt enter into life, keep the commandments" (Matt, xix. 17). (4) The last requisite is the proper use of the Means of Grace. These are prayer and the sacraments. Heaven is above man's natural strength. His nature, besides, is corrupted by sin. Man, therefore, doubly needs God's help to
DIVINE FAITH. 201
be a practical member of the Church of Jesus Christ. This help will be given to him in propor- tion as he freely makes use of the means of grace which Christ has instituted and taught us to use.
14. Divine Faith.
Faith is a divine virtue by which we believe the truths which God has revealed. The human mind assents to truth in two ways : (1) Like a balance it naturally inclines to a truth on account of the weight of intrinsic evidence proposed to it. (2) It assents more or less firmly to a truth in propor- tion to the extrinsic evidence furnished by the authority and veracity of the person who proposes the truth for acceptance. The assent of faith is of this latter kind. Of its very nature divine faith must be firm, universal, and submissive. It is naturally most firm on account of the infinite authority and veracity of God, who can neither deceive or be deceived. Certainly the nature and knowledge of God qualify Him to speak, and His infinite veracity demands the firmest assent of the human mind. Hence the knowledge of faith is safer even than that of science. For, when we admit that all knowledge comes from God, we readily see that supposed science may be mistaken, but God cannot err or deceive in His word where- by He reveals a truth to us. In the second place divine faith must of its very nature be universal. It must extend to all known revelation. Man may speak with authority on one subject and err
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on another. Again, man may speak the truth on one occasion and falsehood on another. But God, being the eternal, infallible Truth, necessarily speaks with the same authority and veracity at all times and on all subjects. Hence the assent of faith, to be an act of divine faith, must neces- sarily extend to all revelation. If a person, there- fore, knowingly assents to one revealed truth and not to another, he has no divine faith at all, but at most a natural faith. For he really gives his assent rather from taste or fancy than on account of the infinite veracity of God.
The assent of faith must, finally, be submissive. God certainly is the Lord and Master. When He, therefore, reveals a truth, it is man's sacred duty to accept it and live up to it, even though it natur- ally be distasteful to him. For, as St. Paul says, "without faith it is impossible to please God" (Hebr. ix. 6). And Our Saviour declares that he "that believeth not shall be condemned" (Mark xvi. 16).
Should any one, therefore, have a doubt whether he possesses "the truth, the whole truth, and noth- ing but the truth" of revelation, he is bound in duty to himself as well as to God to make inquiry till he obtain full possession of the truth, which alone can "make him free."
Objections. 1. God is good and will not be so particular.
OBTAINING AND PRESERVING FAITH. 203
— But He declares that he who doth not believe will be condemned (Mark xvi. 16).
2. Ignorance of revelation excuses from faith. — Unwillingness to investigate is bad faith.
3. Eevelation is a gift which man may use or refuse. — To accept revelation is a divine com- mand.
4. Eevelation is corrupted and unreliable. — God who gave us revelation ever watches over it and preserves it in its essential integrity.
5. It is impossible to see the truth. — Only when you persistently close your eyes to it.
6. I feel that I have the right faith. — Your certainty should not spring from feeling, but from conviction, which is the result of prayer and study.
7. I can believe what I like. — Not if you are determined to go to heaven.
15. Means of Obtaining and Preserving Faith.
The means of obtaining and preserving faith are those dispositions of mind and heart that make man pleasing in the sight of God. For faith, being a free gift of God, cannot be obtained or preserved independently by man. Since God, however, is infinitely good, and wishes the salva- tion of all mankind, He offers the gift of faith to every soul for which Christ has died. Hence as long as man is "of good will" and honestly en- deavors to do what is right in the sight of God,
204 REVEALED RELIGION.
he will eventually receive and persevere in the faith.
If a person is really "of good will" he will natu- rally think seriously on the life to come. This thought on the eternal truths will beget in him that "fear of the Lord" which "is the beginning of wisdom" (Ps. ex. 10). This fear of the Lord is the first disposing means. For "he that is with- out fear cannot be justified" (Eccl. i. 28). The second means is sincerity with God. We know on the one hand, that the only persons who received a harsh word from Our Saviour were the insincere Pharisees. On the other hand, St. Thomas teaches that God would not hesitate to send an angel to instruct a sincere soul in the faith if other means were wanting. Desire for the gift of faith and a high appreciation of the same are another dis- posing means. Both God and man delight in be- stowing favors when they are desired and appre- ciated. "Give not that which is holy to dogs," says Our Saviour, "neither cast ye pearls before swine" (Matt. vii. 6). They that appreciate the gift of faith will receive an increase so that they "may abound."
Prayer is the great means of obtaining any of God's favors. It is particularly a powerful means of obtaining and preserving the gift of faith. Especially is this the case when prayer comes from a contrite and grateful heart. For "a contrite and humble heart, 0 God, Thou wilt not despise,"
THE RULE OF FAITH. 205
says the Psalmist (Ps. 1. 19), while gratitude finds favor with both God and man.
16. Harmony of Faith and Reason.
Eight reason and the teaching of faith must necessarily agree. God is author of both. He has given man the light of reason to acquire knowledge in the natural order. He has also given man the light of faith in the spiritual order. These two lights may be directed to one and the 6ame truth. But they can never contradict each other. For truth is necessarily one. Faith and reason are only two ways of acquiring truth. They always harmonize, because they both come from God, who cannot deceive or be deceived.
Besides, God, the eternal Truth, is author of every other truth. He certainly understands His own truths better than man can ever comprehend them. If, therefore, God deigns to reveal His truth to us, we evidently can be more certain of these truths by faith than by any process of mere reasoning. For even in the closest reasoning man may err, but God never. Hence, should an appar- ent conflict arise between the teaching of faith and of reason, the presumption ought rather to be in favor of faith than of reason. At any rate, more careful study will invariably show that the message of the one or the other teacher of truth had been misinterpreted and misunderstood.
17. The Rule of Faith.
The rule of faith is the criterion whereby man
206 REVEALED RELIGION.
can infallibly possess the revealed truth. Three reasons may be given for the necessity of a rule of faith: (1) To discover the truth. (2) To preserve the unity of faith. (3) To settle religious controversies authoritatively. If Jesus Christ had not provided for these emergencies He would be unjust in commanding man under pain of eternal helPs fire to believe and practise all that He has taught. Moreover, since all men have equal rights before God, this divine rule of faith must (1) be within the reach of all mankind; (2) be equal- ly adapted to the capacity of all, both learned and ignorant; and (3) give absolute certainty in its application.
During the course of time three distinct rules of faith have been suggested: (l) a teaching body in the Church infallibly guided by God; (2) the Bible, or rather individual, private interpretation of its teaching; (3) private inspiration or illum- ination whereby God directly leads the individual into a knowledge of His teaching. Now, it is evident to any one with common sense that the second rule of faith mentioned does not possess the necessary requirements. For truth is objective, as we have seen. A subjective interpretation of revelation never was within the reach of all man- kind; neither is it adapted to the capacity of all mankind. Above all, it can never give that divine certitude which man desires in religious matters. It is equally evident from daily life that God never intended to guide man in spiritual things
TEE RULE OF FAITH. 207
by individual inspiration or illumination alone. For, on the one hand, the majority of mankind never claim to experience such divine aids, and, on the other, those who make such claims are usually suffering from hallucinations. The first rule of faith alone remains. History and revelation show that Jesus Christ instituted an infallible teaching body as a rule or guide in faith for "all of good will." "All things whatsoever I have heard of My Father," said Christ to His Apostles and their successors, "I have made known to you" (John xv. 15). ' Going, therefore, teach all nations" (Matt, xxviii. 19). "The Paraclete, the Holy Ghost, whom the Father will send in My name, He will teach you all things, and bring all things to your mind, whatsoever I have said to you" (John xiv. 26). He, the Spirit of truth, will "teach you all things" (John xvi. 13) and "abide with you forever" (xiv. 16).
This rule of faith discovers revealed truth with divine certainty. It preserves the unity of faith. It is competent to settle any religious doubt or controversy. It is within the reach of all mankind, and adapted to the capacity of all. And it alone can give man that unwavering certainty which he desires when the eternal welfare of his soul is in question.
Having thus given to all "of good will" an adequate guide or rule of faith in the infallible teaching body of His Church, no one can accuse the Saviour of harshness when He declares in
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conclusion, "He that believeth and is baptized, shall be saved, but he that believeth not shall be condemned" (Mark xvi. 16).
Objections.
1. The Bible is the rule of faith.— The Bible, like the civil law, must be interpreted by a competent authority.
2. Is not the Holy Ghost the guide of souls? — Yes ; it is He who actually makes the teaching body of Christ's Church infallible.
3. The Church did not always exist. — The Church of God is as old as man.
4. Was the Jewish Church infallible ?— That is disputed.
18. Creed.
A creed is a summary of revealed truth. It 6erves a threefold purpose: (1) It simplifies the learning of revelation. (2) It aids in preserving the unity of faith. (3) It serves as a form of public profession of faith.
There are various summaries of revealed truths. The shortest was made by Our Saviour Himself when He summed up the entire revelation in the one word, Gospel (Mark xvi. 15). The second shortest was used among the first converts of the Church. It is this, "I believe that J'esus Christ is the Son of God" (Acts viii. 37). The best- known creed dates back to Apostolic times and is called the Apostles' Creed. All the creeds of later
CREED. 209
date are an amplification of this one. For, in the course of time, it happened repeatedly that a con- troversy arose regarding one or the other revealed truths. After the controversy was finally settled by the infallible teaching body of the Church that truth was henceforth called a dogma, or an article of faith, and as such incorporated in the creed. Hence the Nicene Creed contains the special de- velopment of the doctrine of Christ's divinity, questioned by Arius, as well as the doctrine on the divinity of the Holy Ghost, at one time denied by Macedonius. It is called the Nicene Creed be- cause it was originally composed by the Council of Nice. It is sometimes also called the Creed of Constantinople because it was supplemented by the council which convened in that city.
The Athanasian Creed, probably composed by Virgilius Tapsensis, emphasizes the doctrine of the Blessed Trinity. It has been approved by the Church.
The Creed of the Council of Trent, usually called the Creed of Pius IV., makes special pro- fession of the doctrines denied by the apostates of the sixteenth century. It was later enlarged by the Vatican Council to include an explicit pro- fession of the infallibility of the Pope and the Immaculate Conception of the Blessed Virgin Mary.
The recitation of this Creed of Pius IV. consti- tutes the profession of faith which converts are required to make in our day.
210 REVEALED RELIGION.
Objections.
1. Are the chief truths of revelation contained in the Apostles' Creed? — Yes.
2. Why, then, make other Creeds? — To em- phasize particular truths.
3. Is there a new revelation in our day? — There has been no public revelation since the days of the Apostles, and there will be none further.
4. There certainly is a change of teaching since the time of the Apostles. — There is a de- velopment of doctrine but no new revelation.
5. What do you mean by a development of doc- trine ? — A clearer comprehension of revealed truth.
6. What is a dogma? — A truth defined by the Church as revealed and as such to be held by all the faithful.
7. Was the Pope infallible before the Vatican Council? — The Pope was infallible since Christ made St. Peter, the first "Pope," the visible head of His Church. The Vatican Council merely set- tled a controversy on the subject.
8. Why was this doctrine not defined earlier? — Because it was not seriously questioned earlier.
19. The New Commandment. A new commandment was promulgated by Our Saviour at the Last Supper. It is called the law of Charity. Obedience was the test of fidelity in the Old Dispensation. In the New Law, where Christ made man free with the liberty of a child of God, charity is the distinctive mark of a true
TEE EVANGELICAL COUNSELS. 211
disciple. "I give you a new commandment," Baid the divine Master to His Apostles : "That you love one another, as I have loved you, that you also love one another. By this shall all men know that you are My disciples, if you have love for one another" (John xiii. 34, 35). Though the love of neighbor was inculcated in the Old Law (Levit. xix. 18), it was ignored on account of the corrup- tion and selfishness of the times and interpreted as, "Love thy friends and hate thy enemies." Jesus therefore called it new, (1) because He renewed it; (2) made it the distinguishing mark of His followers; and (3) proposed a new standard in its observance.
The foundation of this love of neighbor is the love of God. "Thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment. And the second is like to this? Thou shalt love thy neighbor as thyself" (Matt. xxii. 37, 39). The love of neigh- bor is the love of God in daily practice. Hence St. John declares, "If a man say, I love God, and hateth his neighbor, he is a liar" (1 John iv. 20). The characteristics of the love of God are gener- osity of disposition and fervor in action. These have their counterparts in the forbearance and benevolence of the love of neighbor.
20. The Evangelical Counsels.
The evangelical counsels were given by Our
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Lord as a guide to special perfection. They are called "evangelical" because they are recorded by the Evangelists. These divine counsels inculcate the practice of voluntary poverty, virginal chastity, and blind obedience out of love for God. They aim at a higher perfection than is required of the or- dinary faithful, give proportionately more security and earn a greater reward.
The evangelical counsels are special remedies for three great sources of moral evil, called by St. John "the concupiscence of the flesh, the con- cupiscence of the eyes, and the pride of life" (1 John ii. 16) . To overcome the concupiscence of the eyes perfectly, the Saviour counsels perpetual poverty, saying, "If thou wilt be perfect, go sell what thou hast, and give it to the poor, and thou shalt have a treasure in heaven" (Matt. xix. 20). To triumph perfectly over the concupiscence of the flesh, the Saviour counsels perpetual virginal chastity, adding, "Let him that can take, take it" (Matt. xix. 12). To subdue the pride of life per- fectly, the Saviour added the counsel of perpetual obedience in lawful things to a spiritual superior, saying, "Come, follow Me" (Matt. xix. 21). "My sheep know My voice and follow Me" (John x. 27). By following these three counsels man gives to God all that he has and is. He gives God his earthly goods by the voluntary practice of poverty, his body by the practice of virginity, and his free will by the practice of holy obedience.
TEE SACRAMENTS. 213
21. The Sacraments.
Sacraments are outward signs instituted by Jesus Christ to give grace. As God, Jesus Christ certainly could attach a spiritual grace to an ex- ternal sign. As the Kedeemer of mankind, He provided for all the special wants of man. Spir- itually man has seven special wants. Correspond- ing to these wants Christ has instituted seven sacraments. In Baptism, man is born to the spiritual life. In Confirmation, he is made a per- fect Christian. In the Holy Eucharist, his soul is nourished with the living Bread that came down from heaven. In Penance, he is cured of the wounds of sin. In Extreme Unction, he is pre- pared for his final journey into eternity. In Holy Orders, the priest of the New Law receives the power of ministering the mercies of God to man- kind. In Matrimony, Christian men and women are united in the marriage state and receive the grace to enable them to fulfil their particular obli- gations.
Objections.
1. The word "sacrament" does not occur in the Bible in this sense. — "What is there in a name?" The idea occurs in the Bible. The word is of later origin.
2. Sacraments are signs of graces received. — There is no authority whatever for that assertion.
3. Are they magical powers? — No; but the
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power of God working through His chosen instru- ments.
4. There are but two sacraments, Baptism and the Lord's Supper. — Jesus Christ instituted seven sacraments, as tradition and the Bible teach.
5. Was the baptism of John a sacrament ? — No ; it was merely a sign of penance.
6. Is the washing of feet a sacrament (John xiii. 4-10)? — No; it is only an act of humility and fraternal love.
22. Practical Religion in Apostolic Times.
The first followers of Jesus Christ were con- temptuously called Nazarenes by the Jews. The persecutions which began a few years after the death of the Saviour were the occasion of the scat- tering of Hifl disciples over the Roman Empire. For a long time they were regarded by the heathen world as a Jewish sect. At Antioch their enemies first called them Christians, that is, followers of the crucified One.
The Apostles not only consoled and encouraged the faithful, but also made numerous converts by their ministrations and their preaching of "the glad tidings." Flourishing communities of faith- ful worshipers were soon formed in many places. For the persecutions, on the one hand, brought the new doctrine to the notice of the heathen world, and on the other hand, gave the faithful an opportunity of making sacrifices for the faith and thus inspiring others with a high idea of its
RELIGION IN APOSTOLIC TIMES. 215
exalted value. Many even sealed their faith in Christ with their heart's blood. Thus "the blood of the martyrs became the seed of new Christians." Wherever a new community was formed, the Apostles ordained pious men to continue their work by teaching, governing, and ministering to the faithful.
The first Christians confessed "Jesus Christ as the Son of God," and accepted as His teaching whatsoever was proposed to them as such by the Apostles. They not only observed the moral law of Moses, but also kept "the New Commandment" of their Master so well that the heathens said of them, "See how those Christians love one an- other." The first Christians of Jerusalem aimed even at the fulfilment of the evangelical counsels. For as soon as they joined the Church they sold their property and brought the price of the same to the Apostles, whom they obeyed in all things. In Apostolic times the faithful not only assisted at "the celebration of the holy mysteries," but also received holy communion daily. They made great sacrifices for the faith and spent much time in private devotion. Thus "they sought first the kingdom of God and His justice and confidently trusted that God would add all other things unto them."
At the death of the last Apostle, about the close of the first century, there were flourishing Chris- tian communities throughout the Eoman Empire. All professed the same faith, observed the same
216 REVEALED RELIGION.
law, received the same sacraments, were governed by their lawful pastor and acknowledged the su- preme authority of the successor of St. Peter as the vicar of Christ on earth.
PAET III. THE TRUE RELIGION OF TO-DAY.
I. The Catholic Eeligion of To-day the Tkue Eeligion of Jesus Cheist.
i. There Must Be a True Religion To-day.
We have seen that the true Eeligion must not only harmonize with the dictates of right reason, but especially conform to all the prescriptions of divine authority. "The True Eeligion of To- day" must of necessity, therefore, be "the re- ligion of Eeason and Authority." Thus far we have considered the teaching of right reason on Eeligion, and carefully studied the forms of Ee- ligion established by almighty God. There must still be a true Eeligion to-day. For, on the one hand, the universal nature of truth prevents truth from being universally supplanted by error, and on the other hand, God desires the salvation of all mankind. On this account, Jesus Christ estab- lished a Eeligion for all "of good will," of all nations, and all people even to the end of time. When He organized His followers into a Church,
218 THE TRUE RELIGION OF TO-DAY.
He promised that the gates of hell should not prevail against her. He not only promised to be with His Church, even to the consummation of the world, but also gave her the Holy Ghost to guide her infallibly in the way of holiness and truth. Jesus Christ has certainly kept His word. The Holy Ghost has not been unfaithful to His trust. The true Eeligion and the true Church must, therefore, still exist to-day. In fact, the God-Man said His Church was like a city built upon a mountain, visible from afar. Let us, then, institute a diligent search till we find that Church which teaches "the True Religion of To-day." That Religion and that Church must be essential- ly the same as the one established by Jesus Christ. If we are really "of practical good will" we must succeed with the help of God's grace. We can then, even at this remote date, easily pay God the debt of Religion as He has prescribed, and thereby sanctify ourselves and earn a great reward in heaven.
2. In What Does the True Religion of To-day Consist?
The true Religion of to-day must consist in the practice of the divine virtues of Faith, Hope and Charity, as prescribed by Jesus Christ. Religion is not of human origin. It comes from God. He entered into a relationship with man. He bound man to live in accordance with that relationship. He, the Lord and Master, the infallible Truth, has
BASIS OF THE TRUE RELIGION. 219
spoken; man must accept His word, His entire revelation of faith. He, the infinite Goodness, has promised man life eternal and the means of obtaining it; man must hope in the promise of Him "who can neither deceive nor be deceived." He, the God of infinite majesty and goodness, has loved man with an eternal love and demands the love of man. Man is bound to love God and prove his love by keeping the commandments.
The fourfold debt of Eeligion — adoration, thanksgiving, prayer, and reparation — is not only adequately paid by the practice of divine Faith, Hope, and Charity, but it cannot be satisfactorily paid in any other way. For the debt of Eeligion must be paid as God has prescribed. Divine Faith alone tells man all that God has prescribed. Then, the debt of Eeligion must be paid with the help of God's grace. Divine Hope alone gives man the means of obtaining that grace. Finally, the debt of Eeligion must be paid at the time, in the place and in the manner prescribed by Christ and His Church. Divine Charity alone can enable man to fulfil "the entire law/' Hence, only by divine Faith , Hope, and Charity can man pay God the debt of Eeligion as he ought. Thus alone can man adore and thank God, ask His pardon and implore His help in a way that will infallibly find favor with God. Hence St. Paul rightly said, "There now remain Faith, Hope, and Charity, these three, but the greatest of these is Charity" (1 Cor. xiii. 13).
220 TEE TRUE RELIGION OF TO-DAY.
Divine Faith, Hope, and Charity not only make man the adopted child of God, but also enable him to be divine in mind, in heart and in action. There is a twofold view of life, the view of God and the view of the world. Faith enables man to consider life from the eternal, immutable standpoint of God. There are also two motive powers in life, the love of God and the love of self. Divine Faith and Hope enable man to act out of love for God. Every concrete human act is either in accordance with the law of God or contrary to it. Divine Charity enables man to fulfil the entire law by "loving God with his whole heart and soul, with all his mind and strength, and loving his neighbor as himself for the love of God."
Life is a time of merit. Man can either seek his reward in the honors, riches and pleasures of life or strive after the eternal reward of heaven. Faith, Hope, and Charity enable him to direct every thought of his mind, every desire of his heart, every action of his life to God as his final end and thus lay up "treasures which neither the rust nor the moths can destroy, which cannot be dug up and stolen by thieves." In so far as man allows his mind to be influenced by Faith, he becomes religious in mind. In so far as his heart is actu- ated by Hope and Charity, is man religious at heart. And only in so far as he directs his actions to God, out of love for God, according to His holy will, is man religious in his daily life.
WHICH 18 THE TRUE CHURCH? 221
Objections.
1. True Religion consists in doing what is right. — Faith tells man what is right. Hope urges him to do the right, and Charity enables him to fulfil the entire law.
2. Religion consists in being a member of a church. — Church membership alone will save no one. We must be practical members of the one true Church which Christ has established.
3. Religion consists in going to church on Sun- days.— Church-going is not sanctification. Re- ligion is not a Sunday garment. It must trans- form man into a child of God before he can be with God in heaven.
3. Which is the True Church To-day?
The Catholic Church is the one true Church to-day. The Catholic Church is the Church, which Jesus Christ established. To her He said in the person of the Apostles, "Behold, I am with you unto the end of time." Of her He predicted, "The gates of hell shall not prevail against her." The Catholic Church is the congregation of all those who profess the faith of Christ, partake of the same sacraments and are governed by their lawful pastors under one visible head. In other words, the Catholic Church is a society composed of persons who practice the divine virtues of Faith, Hope, and Charity. Catholics believe all that Christ has taught. They are guided in their belief by
222 THE TRUE RELIGION OF TO-DAY.
the infallible teaching of the Church directed by the Holy Ghost, and not their personal likes or fallible judgment. Catholics profess their hope in God by daily prayer and the use of the seven sacraments which Christ instituted. Catholics profess their love for God by living in obedience to His holy will as interpreted by His Church. In preferring obedience to self-will they are mind- ful of the Saviour's words. "If you love Me, keep My commandments."
The identity of the Catholic Church with the Church of Christ and the Apostles may be clearly 6een from a triple point of view. It may be recog- nized by the identity of age, of doctrine and of government. Father Poland presents the historic view very clearly. His argument may be briefly stated thus: We are now living in the twentieth century of the Christian era. If we retrace the progress of ages back to the days of Christ, we shall find that century after century has produced its religious societies. Of all these, only one, the Catholic Church, dates back to the days of Christ. Hence the Catholic Church must be the Church of Christ and the Apostles.
The doctrinal view is just as clearly given by Cardinal Gibbons. "The Catholic Church," says this distinguished prelate, "alone teaches doctrines which are in all respects identical with the first teaching of the Gospel." Hence the Catholic Church must be the true Church to-day. The third view is well stated in "Catholic Belief." as
WHICH 18 THE TRUE CHURCH? 223
follows: "The true Church of to-day must be governed by an unbroken succession of pastors, who, from the time of the Apostles down to the present day, have been rightly ordained, lawfully sent, and who in succession have taught the same unchanging doctrines." The Catholic Church alone claims and proves her right to this distinc- tion. Pius X. is the 258th vicar of Christ on earth. No one will dare to question the ordina- tion, mission or succession of the Church which he governs. The Catholic Church of to-day is, therefore, the continuation of the Church founded by Christ on the Apostles.
Objections.
1. You seem to imply that there can be but one true Church to-day. — Yes, with St. Paul we emphatically assert, "One Lord, one Faith, one Baptism."
2. Every church is the true Church to-day. — That assertion is sometimes made by dishonest, but oftener by thoughtless persons. It is not only contrary to Scripture, but also an outrage on com- mon sense.
3. What, then, is the right idea of the branch theory? — The Catholic Church is the tree which has grown from a tiny mustard seed into the mighty tree of life. During the lapse of ages some branches have died on this tree and fallen off or have been cut off by the Lord's gardener.
224 THE TRUE RELIGION OF TO-DAY.
Scripture says that dead branches are good only to burn.
4. How, then, can an honest non-Catholic be saved? — Every honest person prays and observes God's law as far as he knows it. Prayer will pro- cure for every honest non-Catholic the grace to do God's holy will.
4. The Mission of the Catholic Church the Mission of the Apostles.
The Catholic Church continues the mission on which Christ sent His Apostles. To the Apostles Christ said, "All power is given Me in heaven and on earth. As the Father hath sent Me, so I send you. Go ye, therefore, teach all nations, baptiz- ing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to ob- serve whatsoever I have commanded you. For, behold I am with you to the consummation of the world." At the Ascension of Our Saviour there were but 500 disciples in Galilee and about 125 in Judea. At the death of the last Apostle (about A. D. 100) there were many faithful throughout the Roman Empire.
Fifty years before that date the gigantic strug- gle between the Catholic Church and the might- iest of empires had begun. For two hundred years more the Church was persecuted in a way that would have overthrown any human institu- tion. But the Catholic Church is divine. She saw ten milions of her children lay down their
MISSION OF THE CATHOLIC CHURCH. 225
lives for the Faith. And now, when she had triumphed over paganism, she was more vigorous and her children more numerous than ever. In- deed, as Tertullian said, "the blood of the martyrs was the seed of Christians."
JJuring the next three hundred years the Cath- olic Church preached "the glad tidings of salva- tion" in Europe, Asia, and Africa. All western Asia as far as India was brought under the in- fluence of the Gospel. In Europe, Ireland, Eng- land and Scotland entered the one true fold. In the meantime, however, southern Europe and northern Africa became the battlefield of the bar- barian hordes that came like swarms of locusts from the north and the east. Gradually even these yielded to the superhuman influence of the Cath- olic Church, so that at the close of the tenth century all Europe, excepting the northeastern portion, acknowledged the Catholic Church as the Mother of nations. In the following centuries all Scan- dinavia was converted. The Gospel was also preached with success to the Eussians, but it was less favorably received by the Moors of Asia and Africa.
In the fifteenth century, zeal for the true Ee- ligion prompted Columbus to his voyage of discov- ery. America opened a new field to the mission- aries of the Catholic Church. While the Indian tribes of South America, Mexico, California, and Canada were enlightened and civilized by Catholic missionaries, other apostolic men, under the leader-
226 THE TRUE RELIGION OF TO-DAY.
ship of St. Francis Xavier, preached the Gospel in India, China, and Japan. In the meantime, how- ever, pride caused the people of Greece and Asia Minor to throw off the yoke of Christ. In the fifteenth century these people became the slaves of the inhuman Turks.
In northern Europe avarice and sensuality also prompted men of influence to leave the Catholic Church. These forced their subjects by rewards and persecutions to apostatize. Materialism and infidelity have in consequence increased in Europe in proportion as the influence of the Catholic Church has been counteracted. At the present time, however, there are evident signs of a spiritual re-awakening all over the world. For, on the one hand, the human heart is naturally religious; on the other hand, the human mind when not blinded by passion and prejudice cannot help seeing the truth of the Catholic Church. That Church, as the Saviour said, is like a city built upon a moun- tain. Its divinity is evident from afar.
Objections.
1. Haven't non-Catholic missionaries also con- verted nations? — No; they have not and cannot. No one can give what he does not possess. Non- Catholic nations have forfeited the spiritual prin- ciple. By their separation from the Church they have separated from Christ, who is the Head of the Catholic Church, as St. Paul says. By degrees they lost even the appearance of Eeligion. They
THE AUTHORITY OF THE CHURCH. 227
are drifting into downright agnosticism, social- ism, and infidelity. Their missionaries have had the opportunity of converting the Indians in the United States. They have exterminated them in- stead. Facts, moreover, show that their mission- aries of the Sandwich Islands, Japan, China, and Turkey have never been more than the advance agents of commerce and material civilization. In- stead of leading a life of self-denial and fraternal charity, they live in comfort on the lavish funds sent them by missionary societies in Europe and America. Their missionaries in Ireland, Italy, Cuba, Porto Eico, and the Philippines, on the other hand, have never tried to do more than rob the faithful Catholics of the consolation of their holy Religion.
5. The Authority of the Catholic Church the Authority of Jesus Christ.
The Catholic Church claims and exercises the same divine authority which Christ delegated to the Apostles. As a governing power the United States is the same as after the War of Indepen- dence. So the Catholic Church of to-day is the same as the Church founded by Christ on the Apostles. The President of the United States has the same executive, power as Washington exercised more than a century ago. So the Pope of the Cath- olic Church has the same authority as Christ con- ferred upon St. Peter. President Roosevelt is the twenty-fifth successor of Washington. Pope Pius X.
228 THE TRUE RELIGION OF TO-DAY.
is the 257th lawful successor of St. Peter as Christ's vicar on earth.
Some forty years ago the Southern States tried to secede from the Union, but failed. If they had been successful the Southern people could evident- ly no longer claim any rights as citizens of the United States. Some four hundred years ago the rulers of northern Europe seceded from the divine Church which Christ established. They then in- stituted various state-churches by force of arms. These original state-churches have since broken up into hundreds of denominations. Evidently these denominations have no authority from God, but only from men. Equally evident is it that their members as such share in no way in the rights which members of the Catholic Church possess. For to the Catholic Church alone did Christ say, "Behold I am with you to the consummation of the world" (Matt, xxviii. 20).
Objections.
1. Have non-Catholic churches no authority? — They have only human authority.
2. But they can teach! — Not in the name of God. "How shall they preach unless they be sent?" (Rom. x. 15).
3. Non-Catholic ministers are sent ! — They are sent by men who have no authority from Christ.
4. Non-Catholic bishops claim to have divine authority ! — To claim it is one thing, to make good their claim another. They may impose on the
THE INFALLIBILITY OF THE CHURCH. 229
ignorant; but they cannot prove Apostolic succes- sion.
6. The Infallibility of the Catholic Church the Infallibility of the Holy Ghost.
The Catholic Church teaches with divine infalli- bility in matters of faith and morals. If the Catholic Church were a merely human institution she could make as many mistakes and changes as non-Catholic churches. But the Catholic Church is divine. She is not only divine in her origin but also divine in her guidance. Christ wanted her to be an infallible guide to all mankind "of good will." He owed this to Himself as well as to His work. Hence He gave the Church the un- erring guidance of the Holy Ghost. This infalli- bility which was exercised by Christ and His im- mediate successor has been claimed and exercised by every succeeding vicar of Christ on earth. So plainly was this divine prerogative understood and recognized that for nearly nineteen hundred years it was never seriously doubted by any practical member of the Church. Hence it was declared a dogma of faith only in 1870.
Objections.
1. It is presumption to assert the infallibility of the Catholic Church. — The very nature of a divine Church is that of an infallible guide to man. History shows that the Catholic Church has been such. For during the course of centuries she has
230 THE TRUE RELIGION OF TO-DAY.
never been called on to retract her teaching of faith and morals.
2. Such infallibility is degrading and opposed to liberty of thought. — God's aid to man is en- couraging and ennobling, like the aid a parent gives to a child.
3. Infallibility in Religion is spiritual despot- ism.— Xo more than the Creation or Redemption of mankind.
4. The reformers freed us from this despotism. —Alas, "Can the blind lead the blind?" (Luke vi. 39.)
5. I can follow Christ without your infallible guide. — "The beginning of the pride of man is to fall off from God" (Eccl. x. 14).
6. How can we be sure of Christ's teaching at this remote date? — Only through the infallible teaching of the one true Church which He has established.
7. What, then, keeps so many non-Catholics from accepting this infallible guide ? — The bad ex- ample of worthless Catholics, human respect, preju- dice, indifference, and "the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life" (St. John).
7. The Perpetuity of the Catholic Church Proves Her Divinity.
The Catholic Church has steadily grown from the days of Christ. She is destined to exist to the end of time. We read in history of the Egyptians,
THE PERPETUITY OF TEE CHURCH. 231
the Babylonians, the Persians, the Greeks, the Eomans, and of other human empires that were founded, defended and destroyed by the sword. The Catholic Church alone was founded by God's love for man. This spiritual kingdom of Christ is sustained by the Holy Ghost in all vicissitudes. After the lapse of nineteen centuries, the Catholic Church is better organized, respected, loved and obeyed, and by more subjects, than ever before. The Eoman Empire could not prevent her estab- lishment. Arianism, Nestorianism, and Protest- antism could not check her development. Modern inventions aid in propagating her doctrine and bring her members into closer union with their head. Modern research, stimulated by her foster- ing care, discloses her as the ancient custodian of God's eternal truth. True liberty is her gift, be- cause it is her heritage. She has freed mankind from the slavery of ignorance and the oppression of tyranny. While making man free with the liberty of a child of God, the Catholic Church has herself never been enslaved by any human power. Being divine in her origin and life, the Catholic Church participates in the perpetuity of the God- head that animates her. Thus she goes on from age to age preaching, "Glory to God in the highest and on earth peace to men of good will/' She not only shows man the way to union with God, but actually effects that uniou in all "of good will/' "The gates of hell shall not prevail against her," said the divine Founder, "for behold I am with
232 THE TRIE RELIGION OF TO-DAY.
you all days even to the consummation of the world" (Matt, xxviii. 20).
Objections.
1. Everybody knows that the Church of Christ has ceased to exist. — That assertion could be made only by a person influenced by prejudice and liv- ing in ignorance of history. It is blasphemous to assert that Christ did not keep His word or that the Holy Ghost was unfaithful to His trust.
2. Did not Luther and Henry VIII. reform the Church? — No, they did not. God never chooses lustful men, as these were, to reform His work.
8. Unity a Mark of the Catholic Church.
The Catholic Church was always one in faith, one in communion and worship, and one in govern- ment. The Catholic Filipinos, who had a chapel and a native priest at the World's Fair in St. Louis, believed the same truths which the Catholics of the United States hold dear. They love the same faith for which the Irish people have been persecuted by England, the same faith for which millions of martyrs died during the Roman per- secutions.
The same form of worship prevails in St. Peter's in Eome as in the humblest chapel on the western plains. The same sacraments are administered to the poorest of God's poor and to the richest Cath- olic to-day as in Apostolic times. As in days of old, the faithful throughout the world are now sub-
UNITY A MARK OF THE CHURCH. 233
ject to their pastors, who are placed over them by their bishops. The pastors obey their bishops appointed for them by the Holy Father. The whole Catholic world of more than 250 millions of souls acknowledges and obeys the Pope, the Bishop of Rome, as the successor of St. Peter and the vicar of Christ on earth.
Objections.
1. The Catholic Church has new dogmas. — Yes, but not new revelations, as some non-Catholics pretend to have. A revealed truth becomes "a dogma" when the infallible Church of Christ de- clares that it must J)e held by all her members.
2. Why do you have seven sacraments, when non-Catholics have only one, two or three? — Bet- ter ask them why they have but one, two or three, when Christ instituted seven sacraments.
3. Doesn't an educated Catholic believe more than an ignorant one? — ~No; his knowledge is more explicit, but his faith is the same.
4. Why don't non-Catholics have the Mass? — Because they refuse to worship God as He has prescribed.
5. I think every state should be supreme in religious matters. — So you would subject creed, sacraments, and heaven itself to ward-politics?
6. Your faith is often opposed to science. — There can never be any opposition between divine revelation and real science. In either case truth comes from God.
234 TEE TRUE RELIGION OF TODAY.
7. Stick to essentials; don't mind details.— Christ said, "Teach all things whatsoever I have told you."
8. Charity suffices for a bond of union. — "Without faith it is impossible to please God" (Hebr. xi. 6).
9. You may have as many as three Popes at the same time. — In doubtful elections there may be several claimants, but only one legitimate Pope.
10. Non-Catholic churches are branches of the one true Church. — The one true Church does not acknowledge branches which have been cut off as dead.
9. Holiness a Mark of the Catholic Church. "Holy" means pleasing in the sight of God. The Catholic Church has a holy Founder, a holy doctrine, invites all mankind to a holy life, and gives to all "of good will" abundant means of be- coming very holy, or pleasing in the sight of God. The Founder of the Catholic Church is not a mere man. He is the God-Man, Jesus Christ. The doctrine, so opposed to the natural craving of the animal man, is the expression of God's holy will for all who hope for heaven. The Catholic Church can point with pride to her countless clergy and other religious men and women, who devote them- selves to the service of God and the welfare of their neighbor. Thousands of her children in every age have left home and kindred to practise the corporal and spiritual works of mercy in a
HOLINESS A MARK OF THE CHURCH. 235
heroic degree. Having the infinite merits of Christ at her disposal, the Catholic Church not only points out the way to heaven, but guards the innocent, sustains the weak, and raises the fallen. She alone can give divine assurance of super- natural holiness during life and eternal happiness after death.
Objections.
1. How can a holy Church have wicked mem- bers ? — How can a good family have a black sheep ? The wickedness of the individual results from his perverse will, not from the Church. Was there not a traitor among the Apostles?
2. Why not excommunicate the bad members? — The mercy of God permits the good seed to grow with the bad seed till the time of harvest (Matt, xiii. 24-50). The Church is the agent of God's mercy.
3. Why has the Catholic Church produced so many ex-priests? — Perhaps to furnish founders for new non-Catholic denominations. The worst Catholics leave the Church, while the best non- Catholics eventually find their way into the Church.
4. Why has the Catholic Church so many ig- norant and poor? — To preach the Gospel to them and elevate them as she has done with others and alone can do. One sign of the true Church is that she preaches the Gospel to the poor.
5. Why does the Catholic Church require no
236 TEE TRUE RELIGION OF TO-DAY.
moral character as qualification for membership? — "The Catholic Church," says Father Conway, "is not a social club for the elite." She is the sanc- tifier of all "of good will." Christ said He came not to call the just, but sinners (Matt. ix. 13).
10. Universality a Mark of the Catholic Church.
The Catholic Church is not limited in her juris- diction by territory, nation or continent. She iB universal. Her members are in every part of the world. Though scattered far and wide, they are united by the profession of the same faith, the practice of the same worship, the reception of the same sacraments, and live in obedience to their divinely constituted head.
The Jewish Church of old was national. The reformers, a few centuries ago, tried to establish their particular denominations as national church- es, but met with poor success. God alone could and did establish that one universal kingdom on earth, the holy Catholic Church. Sects or denom- inations may claim to be Catholic, or universal, but their claim will ever be without foundation.
Objections.
1. Is not every Christian church Catholic? — Evidently not.
2. Your Church is the RomaD Catholic. — The Jews called us Xazarenes, the Romans called us Christians, the reformers called us Romans, the
APOSTOLICITY OF THE CHURCH. 237
Gallicans called us Ultramontanes, but truth shows us alone to be Catholic, or universal.
3. There is the Greek Catholic Church, the Anglican Catholic Church, the Eussian — Tut! Tut! These so-called churches are not in com- munion with the Catholic Church.
4. Non-Catholics are spreading the Bible everywhere. — That does not make them Catholic.
ii. Apostolicity a Mark of the Catholic Church.
The Catholic Church is Apostolic in a threefold sense: she was founded by Christ on the Apos- tles ; she has always taught the doctrine proclaimed by the Apostles; history shows that the Apostles ordained bishops and priests to continue the work intrusted to them by Christ. These in turn ordained and commissioned others. For nineteen centuries this Apostolic work has been taken up and handed down from successor to successor. To- day Pope Pius X. is the 258th lawful vicar of Christ on earth. With very little trouble any one can convince himself that the doctrine of the Apostles, as summed up in the Apostles' Creed, has ever been taught by the Catholic Church down to the present time. History shows, moreover, that whenever some bad Catholic or some non- Catholic denied any truth contained in that creed or directly flowing from it the Catholic Church always defined that truth without regard for tem- poral consequences. She was ever faithful to the
238 THE TRUE RELIGION OF TO-DAY.
divine command to teach all nations to observe whatsoever Christ has commanded her (Matt, xxviii. 19, 20).
Objections.
1. Non-Catholics claim Apostolic succession. — But history repudiates their claim.
2. Episcopalians resemble Catholics. — Appear- ances may be deceiving.
3. Luther restored the Apostolic Church. — Only ignorance and prejudice would dare make 6uch an assertion.
4. Charity and zeal are the criterion of Apos- tolic succession. — And yet St. Paul dares ask, "How shall they preach unless they be sent?" (Rom. x. 15).
12. The Necessity of the Catholic Church.
The Catholic Church is the only agency insti- tuted by Jesus Christ to guide man to heaven. The Catholic Church is, therefore, by divine AVill necessary for the salvation of mankind. God is the Lord and Master. Heaven is His home. He certainly has a right to specify the conditions on which He will be pleased to admit man to heaven. He insists on man's being a member of His Church : "If any one will not hear the Church," He says, "let him be to thee as the heathen and the publican" (Matt, xviii. 1?). The Catholic Church is the only authorized agency to bring man to heaven. She alone is infallibly guided by the Holy
NECESSITY OF THE CHURCH. 239
Ghost in teaching faith and morals. She alone is the dispenser of Christ's merits. Therefore "he that believeth her not shall be condemned" (Mark xvi. 16).
Objections,
1. Does the Catholic Church claim a monopoly on salvation? — At any rate, she alone can show that she has received the keys of heaven (Matt, xvi. 19).
2. Do you teach that outside your Church there is no salvation? — "If any one will not hear the Church, let him be to thee as the heathen and the publican."
3. Do all Catholics go to heaven? — No; only those who have the good will to go there.
4. Are all pagans doomed to hell? — "The just Judge of the living and the dead" has not made known His judgment.
5. Will sincere non-Catholics be saved? — "Not every one that saith to Me, Lord, Lord, shall enter the kingdom of heaven; but he that doth the will of My Father who is in heaven, he shall enter the kingdom of heaven" (Matt. vii. 21).
6. Can't I be saved outside the Catholic Church? — If your ignorance of the Church's claims is so inculpable that with all your sincerity, honesty, and good will you do not see the truth, your condition is your misfortune more than your fault. If you then pray, have perfect sorrow for your sins and are ready to do God's will, with St.
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Paul, you belong to the Church at heart and can thus be saved.
13. Who is a Catholic ?
A Catholic is a member of the Church which Christ has established. That Church is the mysti- cal body of Christ. As the living mystical body of Christ, the Church has a material part — the vis- ible members — and a spiritual part — the Holy Ghost. A person may belong to one of or both these parts. A person who has been baptized but is living in sin is a material member, but is spir- itually dead. On the other hand, a person may as yet be ignorant of the true Church and already serve God according to his lights by faith, hope, and charity. He is then a member of the soul but not of the visible body of the Church. Again, a person may be baptized and live as a practical Catholic, serving God in faith, hope, charity. This one is a perfect member of the Catholic Church.
When a child is baptized it at once becomes a perfect member of Christ's mystical body, or a perfect Catholic. Through its sponsors it pro- fesses the faith and thus becomes a visible mem- ber. By the grace of Baptism it is washed from sin, enriched with supernatural virtue and thus becomes a pleasing tabernacle of the Holy Ghost. With an adult person it is not so easy to become a perfect Catholic. He may have committed sin, formed bad habits and thus become the willing
THE POPE ST. PETER'S SUCCESSOR. 241
enemy of God. If he has done wrong, he must sincerely repent and turn to God with all his heart. As faith, the foundation of the spiritual life, is a free gift of God, an adult person must pray for the gift of faith. To this gift, when sought by fervent prayer, God adds the gift of hope, and at times even the gift of charity, before Baptism. In con- sequence of this goodness of God an adult person may be a Catholic at heart, or belong to the soul of the Church, before he becomes a visible member by profession of faith and Baptism. A baptized child always remains a perfect Catholic till it ar- rives at the use of reason. But an adult person may cease to be a living Catholic at any time. His soul may die the death of mortal sin. He may even cease being a Catholic entirely, by formally renouncing the faith and apostatizing from the Church.
14. The Pope the Successor of St. Peter.
It is a historical fact that St.Peter established himself at Eome A. D. 42. This fact is so evident, says Father Conway, that all historians admit it. The present Pope Pius X. is the 257th lawful suc- cessor of St. Peter. Up to the time of the Eefor- mation no one ever questioned the fact that St. Peter labored and died in Eome. Since then not a single author of any consequence has hesitated to accept it, as Father Livius proves. Only under the stress of controversy has this fact ever been questioned. There have been 258 Popes from St.
242 THE TRUE RELIGION OF TO-DAY.
Peter to Pius X. Of these, says Father Lambert, 33 were martyred for the faith and 82 are venerated as saints. One hundred and four were born in Rome, 105 in other places of Italy. Fifteen were French, 8 Greek, 7 German, 5 Asiatics, 3 Africans, 3 Spaniards, 2 Dalmatians, 1 Hebrew, 1 Thracian, 1 Hollander, 1 Portuguese, 1 Candiot, and 1 Eng- lishman. Nine Popes have reigned less than one month, 30 less than one year, 11 more than 20 years, and 7 more than 23 years.
15. The Primacy of the Pope the Primacy of Peter.
The Pope as the successor of St. Peter is the vicar of Christ and the visible head of the one true Church. By divine right he possesses not only the primacy of honor or distinction, but also of authority or jurisdiction. "No government can exist without a head," aptly says Bishop Stang, "no society can be called well-regulated without a presiding officer." How much more does the Catholic Church, the greatest society on earth, need a head for its government and welfare? "Pope," from the Italian "papa," means Father. It cannot be denied that the Pope is universally recognized as "the Father of Christendom," suc- cessor of St. Peter and vicar of Christ in our day. To the student of history it is equally evident that every Pope who succeeded St. Peter as head of the Catholic Church claimed, exercised, and was uni- versally acknowledged as possessing the primacy of
INFALLIBILITY OF THE POPE. 243
authority or jurisdiction as the vicar of Jesus Christ on earth.
Objections.
1. Christ is the Head of the Church. — Yes. Christ is the invisible Head who acts through His visible vicar, the Pope.
2. History tells us that at times there were sev- eral Popes at the same time. — History rather says that at times the papal elections were doubtful, and at other times ambitious temporal princes pro- claimed some favorite as Pope regardless of the election. These rivals were called anti-popes.
16. The Infallibility of the Pope the Pre- rogative of Peter.
As the lawful successor of St. Peter, the Pope is infallible when he teaches a doctrine of faith or morals to be held by all the faithful. At other times he acts merely in his private capacity and is not infallible. We have seen above that Jesus Christ safeguarded the authority which He dele- gated to His Church, by placing that Church under the guidance of the Holy Ghost. "The Holy Ghost, the Spirit of truth, will remain with you to the end of time" (John xiv. 16-26).
The Church is composed of a teaching body and of the faithful as believers. Through the guidance of the Holy Ghost the teaching body becomes in- fallible in teaching and the faithful in believing. This infallibility resides essentially in the Pope
244 TEE TRUE RELIGION OF TO-DAY.
as chief teacher and vicar of Jesus Christ. He is the center of unity and the source of authority. Bishops, priests, and faithful enjoy the guidance of the Holy Ghost only in so far as they are in harmony and comniunion with the Pope as head. This is the reason of that saying which has come down to us from the first centuries, "Where Peter is, there is the Church."
Objections.
1. Was St. Peter an infallible teacher? — Cer- tainly. No one has ever questioned it.
2. Do you mean to say the Pope can't sin ? — No ; that is impeccability. That was asserted only by the reformers and a few others who left the Catho- lic Church.
3. Is infallibility necessary for Christ's vicar? — Certainly. "The spiritual court must be infallible to be final," says Archbishop Ryan. "What su- premacy is in the temporal, that infallibility is in the spiritual order." Without the infallibility of the Pope we can have no divine certainty of the way or of the means of salvation.
17. The Testimony of Ages.
The testimony of ages points out the Catholic Church of to-day as the Church established by Jesus Christ. If we follow the true Church down the stream of time from the Apostles to our own day, we shall come upon three important truths, viz. : (1) that the Catholic Church alone Christian-
THE TESTIMONY OF AGES. 245
ized people; (2) that her doctrine and practice have always been consistent; (3) that the schis- matics and heretics of succeeding ages always intro- duced novelties of discipline, and doctrine at vari- ance with the teaching and practice of the Church.
That the Catholic Church alone Christianized people, is a truth self-evident to every student of history. Now, if the Catholic Church universally succeeded in "teaching all nations," while other re- ligious societies universally fail, the natural con- clusion is, that the "God who giveth the increase" is still with the Catholic Church. Besides, if the Catholic Church succeeds in her mission, in spite of all opposition, under material disadvantages, she evidently must be that Church founded by Christ on Peter, against which not even "the gates of hell" will ever prevail.
History daily shows to the world not only the consistency but also the unity and harmony of the Catholic Church. Her enemies have slandered her. They have slandered her for generations. The "Testimony of Ages," however, is vindicating her before the world by showing her as she really is. As "the master of the house" said in the parable of the laborers in the vineyard, so the Catholic Church says by her patient forbearance to every enemy, "Is thy eye evil because I am good?"
As the teaching and government of the Catholic Church evidently come down from Christ, so every doctrine and practice at variance with hers is of human origin. That human origin is not hid-
246 THE TRUE RELIGION OF TODAY.
den in the uncertain vista of the past, like the misdeeds of which the Catholic Church is ac- cused. No. The "Testimony of Ages" has re- corded that fact with all its individuating circum- stances. Yes, history gives us the originator of every heretical opinion, the time and place in which he lived, the evil he did, and even the causes which led him to rebel against that Church to which Christ said: "He that heareth you heareth Me, and he that despiseth you despiseth Me; and he that despiseth Me, despiseth Him that sent Me" (Luke x. 16).
18. Rome and Reason.
Reason tells us that Rome is the capital of Christ's kingdom on earth. Ever since St. Peter established himself in Rome, "the light that en- lighteneth the world" has emanated from that ancient city. From Rome set out the missionaries that converted the world. From Rome God's eternal truths were made known to mankind. From Rome that power was exercised which freed mankind from tyranny and oppression, that raised woman from degradation to be the queen of the home and the visible guardian angel of her chil- dren. From Rome the weak ever received help and consolation and the wicked reproach and con- demnation. Thus the ancient metropolis of the heathen world became the capital of Christ's spiritual kingdom on earth. In fact, so intimately has Rome become associated with the Catholic
THE TEMPORAL POWER. 247
Church during the lapse of centuries that "Eoman" has become synonymous with "Catholic." "Koman" is now recognized as a historical mark of the one true Church which Christ has established. So clearly has this truth been grasped by some think- ing men that they have said, "Either Eome or Eea- son." Thereby they meant to say, "If there be any positive divine Eeligion, it must be sought in Eome, otherwise pure Eeason is man's only guide." But if all fair-minded persons would only look deeper into the facts of this important question, they would find that "Eome and Eeason" must be man's guide according to the simple plan of the Almighty. Eeason tells man that God is the Creator. Historical reason tells him that God has spoken to mankind, that Christ, the God-Man, has established one true Church to lead man to heaven. Eeason and history tell man that the Church which Christ established exists to-day, that it is no other than the Catholic Church, whose in- fallible head resides in Eome. Therefore, either "Eome and Eeason" or pride, avarice, and sensual- ity will be man's guide.
19. The Temporal Power.
By the providence of God the head of the Catho- lic Church became a temporal sovereign. These are the historical facts. During the Barbarian in- vasions in the sixth century the Western Empire was weakened and finally overthrown. For a time the Ostrogoths held sway in Italy. Then Justinian
248 THE TRUE RELIGION OF TO-DAY.
I. reconquered it and made Italy a province of the Eastern Empire. The governor was unable to defend the province against the Lombards, who next invaded Italy. The Pope then became the natural protector of Rome and the surrounding country. When the Lombards took Ravenna and threatened Rome, Pope Stephen III. sought the protection of France, because the Eastern Empire was unable to protect Rome. Pepin of France de- feated the Lombards and donated the conquered territory to the Catholic Church. Thus the king- dom of Rome, known as "the Papal States," came into existence, A.D. 756. This territory was in- creased by the donations of Charlemagne in 774. With little interruption the Pope of Rome has been king of the Papal States down to the year 1870, when he was violently robbed of his possessions by Victor Emmanuel.
Though the honest mind can at a glance see the justice of the papal claim to the kingdom of Rome, it does not always understand the necessity of a temporal power for the welfare of the Catholic Church. Still, if the subject be rightly viewed, it can be easily understood. As Leo XIII. said, "The Pope, as the spiritual Father of all the faith- ful and vicar of Christ, can be the subject of no temporal power." By divine right he is indepen- dent of even- temporal ruler. The exercise of his independence is not essential to the existence of the Church, but absolutely necessary for her welfare and free development. As Mgr. Schroeder said,
THE TEMPORAL POWER. 249
"What the District of Columbia is to the United States government, that the kingdom of Eome has been to the Catholic Church." If the city of Wash- ington were subject to the State of Maryland, it could not well be the seat of the general govern- ment of all the States. In like manner, as long as Eome is subject to the king of Italy the Pope will be hampered in the exercise of his divine power as ruler of all the faithful. This truth becomes clearer still when we call to mind that the govern- ment of the Catholic Church, being a govern- ment of the entire Catholic world, is necessarily more extensive and complicated than any single national government.
Objections.
1. Christ said: "My kingdom is not of this world." — By these words Christ impressed on Pilate that His Church is a spiritual kingdom.
2. The Church existed 700 years without temporal power. — "Temporal power" is not essen- tial to the Church or the papacy, but to the wel- fare of the same.
3. The Church is doing nicely without the tem- poral power. — Because God makes good come from evil.
4. Temporal power might interfere with the spiritual prerogatives of the Pope. — In point of fact, it has contributed to the welfare of mankind for more than 1100 years.
5. The citizens of Eome have a right to choose
250 THE TRUE RELIGION OF TO-DAY.
their king. — They should also make a sacrifice for the common good. As regards the facts, they never sanctioned the usurpation. If their voice were heard to-day it would be, "Viva il Papa re!"
20. The Disciple is Not Above the Master. Matt. x. 24.
Suffering persecution is another extrinsic sign of the true Church. Our Saviour foretold that the world would persecute His disciples as it had per- secuted Him (John xv. 20). "You shall be hated by all nations for My name's sake" (Matt. xxiv. 9). "If you had been of the world, the world would love its own; but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you." "My kingdom is not of this world" (John xv. 19 ; xviii. 36).
As the enemies of God, inspired by the spirits of darkness, persecuted the God-Man to death, so have they persecuted His Church to this present day. The first three centuries alone saw ten mil- lions of martyrs give up their life for their faith under this persecution, while millions more suf- fered imprisonment, confiscation of property, and banishment. When the persecutions ceased in one quarter, they began with renewed vigor in other quarters. Thus century after century has wit- nessed the hatred of the world for the Catholic Church, simply because she "is not of the world." Indeed, "the servant is not greater than the Mas- ter" (John xiii. 16).
DISCIPLE NOT ABOVE THE MASTER. 251
Even here in our beloved country, where Catho- lics first proclaimed religious liberty, the Catholic Church has never been without persecution. In some States Catholics are still disqualified from holding certain offices. In all States throughout the length and breadth of the land this animosity is felt. Though it does not always rage with the bigoted violence of Knownothingism or A. P. A.ism, it never contents itself with merely "protesting" against Catholics and their Church. It always finds individuals base enough to repeat the ground- less and oft-repeated slanders of the past. "With Pharisaical cunning these perverters of the truth add calumnies of their own. Duly qualified and authorized expounders of the Catholic doctrine may preach year after year in a place and these "sincere seekers of the truth" do not think it worth their while to hear them. But as soon as some drunken or immoral "ex-priest" appears with "a revelation of the confessional" he is sure of a large and appreciative audience, at least on his first ap- pearance. How truly did the Saviour say, "Be- cause you are not of the world, therefore the world hateth you" (John xv. 19).
Object ions.
1. The Catholic Church is persecuted because she persecuted others. — The Catholic Church has never persecuted any one.
2. But members of the Church have. — If they have, they were not authorized by her, as the re-
252 THE TRUE RELIGION OF TO-DAY.
formers authorized persecution. If there was any guilt among Catholics, it must be attributed to the individual. Even this is greatly exaggerated. 3. What, then, is the spirit of the Catholic Church? — "Glory to God in the highest, and on earth peace to men of good will" (Luke ii. 14).
21. The Sanction of Miracles.
Miracles are a divine sanction of the true Church of Christ. "We have already seen that God can, and at times may, suspend the ordinary laws of nature to effect some greater good. Christ ap- pealed to His miracles as the seal of Heaven on His preaching. Any one acquainted with the his- tory of the Catholic Church knows that she has never been without this divine sanction of her mission. To deny their actuality because you have not witnessed one is unreasonable. Any person who desires may visit any of God's chosen shrines and see for himself. At Lourdes in France, for example, there occur annually at least from ten to twelve extraordinary, miraculous cures. These cures, effected through the intercession of the Blessed Virgin, are declared miracles not merely by the credulous. A staff of twelve eminent phy- sicians, only two of whom are Catholics, are pres- ent, examine every patient on his arrival and after his cure. Other medical men have the fullest lib- erty to do the same. Cures of nervous disorders are not classed as miracles. During the past year a most unique assembly convened at Lourdes. It
THE CHURCH GIVES PEACE. 253
was composed wholly of persons who had in years past been miraculously cured at Mary's favorite shrine. Impostors from Simon Magus to Mrs. Eddy have shammed miracles to give weight to their claims. The most these have ever effected is to cure one disease of the imagination by another.
22. "Peace Be To You."
John xx. ip.
Another criterion of the divinity of the Catho- lic Church is that she universally gives peace to all "of good will." At the conclusion of the Last Supper our divine Saviour addressed His beloved disciples in a most affectionate discourse. He spoke to them of the heavenly Father, of the mansions He would prepare for them, of the Holy Ghost, who would come upon them. He promised them His peace, and exhorted them to cultivate the same by the practice of divine charity. In conclusion He prayed the heavenly Father that this peace might ever remain with His beloved disciples as well as with all who would receive the gift of faith through them, "that they may be one in us, that the world may believe that Thou hast sent Me" (John xvii. 21).
Three things are essential for the peace of man. They are: truth for his mind, goodness for his heart, and the means of enabling all "of good will" to acquire both more and more. These three sources of peace Our Saviour has left in His Church. Only by listening to her infallible teaching can the
254 TEE TRUE RELIGION OF TODAY.
honest mind find peace. Only by the possession of the friendship of God can the heart of man live in peace. Only by using the means of grace which the Church possesses can man have the consola- tion of spiritual progress. Hence Our Saviour rightly said to Thomas, "I am the way, the truth, and the life." He is the way that leads to the heavenly Father, our final end. He alone can satisfy the mind by a vision of the eternal Truth. He is the life that alone can give man the divine Goodness in its fulness in heaven.
23. The Sacrifice of the New Law.
By his very nature man is bound to make some offering to God in acknowledgment of his subjec- tion and God's dominion. When an object is of- fered to God, it is made sacred. Hence the offer- ing of the object to God is called sacrifice, to make sacred. Sacrifice is essential to external Religion. The choice of the object depends on the will of God. In the Mosaic Law He prescribed various sacrifices. These typified the sacrifice of the God- Man on Calvary and were pleasing to God only in so far as they referred to this great sacrifice of the Son of God.
On Calvary Jesus Christ, the eternal High Priest, offered Himself as a most acceptable offering to His heavenly Father for all mankind. This sacri- fice of Jesus Christ is continually renewed in the Catholic Church. Through the ministry of the priests the prophecy of Malachy is fulfilled, when
TEE SACRIFICE OF TEE NEW LAW. 255
he said, "From the rising of the sun even to the going down, My name is great among the Gentiles, and in every place there is sacrifice, and there is offered to My name a clean oblation" (Mai. i. 11).
During the first centuries of the Christian era the unbloody renewal of the sacrifice of Calvary was designated by various names. In later times it is universally called "the Mass." Though the origin of the name is obscure, there can be no doubt that Christ instituted this sacrifice on the eve of His suffering and death, and commanded His priests to offer it, saying, "Do this in commemora- tion of Me" (Luke xxii. 19). So evident, in fact, are the words of institution, and so clear the doc- trine and practice of the early Church, that even Luther did not dare deny that "the Mass is truly a sacrifice offered to God."
Through the ministry of His priests, therefore, the Son of God still offers Himself in an invisible and unbloody manner "from the rising of the sun even to the going down." In union with Jesus Christ in His "clean oblation" we can adore, thank and supplicate the eternal Father in a way ac- ceptable to Him and hope for the remission of our sins. How sad, on the other hand, the condition of those people who have no priests, no altar, no sacri- fice. Even with the best of intentions they cannot worship God as He deserves and ordains. Like the Israelites in exile, they are far from the true temple of the living God.
256 THE TRUE RELIGION OF TO-DAY.
Objections.
1. Did not Christ do away with all sacrifice? — On the contrary He isua Priest forever according to the order of Melchisedech" (Hebr. vii. 17).
2. St. Paul said the sacrifice of the cross can- not be repeated. — That is, Christ cannot die again. The Mass and the sacrifice of the cross are identi- cal. The one is a commemoration and continua- tion of the other. The manner of offering alone is different.
3. Can you prove the Mass from Scripture? — It was foreshadowed by the sacrifice of Melchisedech (Gen. xiv. 18), foretold by Malachy (i. 11), of- fered and instituted by Christ (Luke xxii. 20; Mark xiv. 28; Matt. xxvi. 28), offered by the Apostles (Acts xiii. 2), and spoken of by St. Paul (1 Cor. xvi. 16; Hebr. ix. 21, x. 11).
24. The True Priesthood of the New Law.
The true priesthood of the Xew Law was in- stituted by Jesus Christ. This eternal High Priest ordained the Apostles to teach all nations, to for- give sin, to offer the sacrifice of the New Law, to administer all the sacraments and to govern the faithful. The Apostles chose other apostles, bishops, priests, and deacons to aid them and to continue their work unto the end of time. The Catholic priest alone can point with confidence to that Apostolic Succession which has made him an ambassador of Christ (2 Cor. v. 20). In virtue
THE CELIBACY OF THE CLERGY. 257
of this succession he is invested with divine au- thority to teach, minister to and guide the faith- ful. The dignity of this teacher of mankind does not flow essentially from his personality or learn- ing. It is the halo of his office that distinguishes him from the faithful. Cardinal Gibbons says, "The priest is a king, reigning over the hearts and affections of his people. He is a shepherd, leading his flock into the delicious pastures of the sacraments, and sheltering them from the wolves that lie in wait for their souls. He is a father, because he breaks the bread of life to his spiritual children, whom he has begotten in Jesus Christ through the Gospel (1 Cor. iv. 15). He is a judge, whose office is to .pass sentence of pardon on self-accusing criminals. He is a physician, because he heals their souls of the loathsome distempers of sin." "As the Father hath sent Me," says Jesus Christ to the priest at his ordination, "so I also send you" (John xx. 21). "You have not chosen Me, but I have chosen you, and have appointed you, that you should go, and should bring forth fruit ; and your fruit should re- main" (John xv. 16).
25. The Celibacy of the Clergy the Celibacy of Jesus Christ.
In imitation of the practice of her Founder, Jesus Christ, the Catholic Church prescribes celibacy for her clergy. Priests should be celibates, so that they may "present their bodies a living sac-
258 THE TRUE RELIGION OF TO-DAY.
rifice, holy, pleasing unto God" (Kom. xii. 11). Since "the flesh lusteth against the spirit, and the spirit against the flesh'7 (Eph. v. 17), those es- pecially who are destined to lead others in the way of the spirit should first triumph over the flesh. Only then, like Paul and Barnabas, are they truly separated from the faithful for the work whereunto the Lord hath chosen them (Acts xiii. 2). If Jesus Christ is the model for all mankind, He is doubly so for His chosen priests. He, the God- Man, did not merely say, "Blessed are the clean of heart, for they shall see God" (Matt. v. 8). He also led a life so pure, so spiritual, that even His bitterest and most unscrupulous enemies did not dare accuse Him on this point. Our Saviour could therefore confidently say to the Apostles, "Behold, I have given you an example that as I have done, you should do likewise" (John xiii. 15).
The Saviour, besides, showed a special predilec- tion for John the virgin disciple. This chosen one assures us that in heaven virgins follow the Lamb whithersoever He goeth, and sing a new canticle before the throne (Apoc. xiv. 2). Even the other Apostles, who had been married, became celibates upon their election to the Apostolate. St. Paul in particular became so enamored of celibacy, that he said, "I would that all men were even as my- self" (1 Cor. vii. 7). "For he that is without a wife is solicitous for the things that belong to the Lord, how he may please God" (1 Cor. vii. 32).
"It is as much in a life of chaste celibacy," right-
^
THE EVANGELICAL COUNSELS. 259
ly remarks Father Drury, "as in any other respect that the priest is required to follow Jesus." He is to be the mediator between Christ and man, the teacher of His word, the dispenser of His mercies, the offerer of His sacrifice. The priest, in one word, should be Christ again incarnate. The Church, therefore, has the best reasons for insist- ing on the celibacy of her clergy, and the priest the highest model in practising it.
Objections.
1. Celibacy is impossible. — That thought is usually conceived in a corrupt heart. "No word is impossible with God" (Luke i. 37). If God calls one He also gives that person superabundant grace to follow His calling.
2. Celibacy is unnatural. — It is unnatural for the race, but supernatural for the individual.
3. Married priests could be models to their flocks. — "He that is married is solicitous for the things of the world" (1 Cor. vii. 33). A married priest could not sacrifice himself for his flock. Especially in time of pestilence would he first have to care for his own.
26. The Evangelical Counsels Observed in the Catholic Church.
The Evangelical Counsels have always been ob- served in the Church since the time of Our Saviour. The violence of the early persecutions made their systematic observance impossible during the first
260 THE TRUE RELIGION OF TO-DAY.
three centuries of the Christian era. During those trying times, however, many persons of both sexes observed the Evangelical Counsels. Living under the immediate direction of their pastors, they ren- dered much valuable assistance to them by their willing service. However, no sooner was the Catho- lic Church tolerated than many persons desirous of practising the Evangelical Counsels to the let- ter introduced the monastic life under the guid- ance of St. Paul the Hermit (+340). Pachomius (+348)JAmmonius, Anthony (+356), Hilarion (+371), and Maearius (+390), soon followed his example. Thus the monastic life spread from Africa over the entire Christian world.
A few centuries later St. Benedict (+543) in- troduced a reform into monasticism which gave its followers the additional benefit of community life. The religious, who lived in numerous monas- teries, devoted themselves not only to their own Banctification, but also preached the Gospel with great zeal and success and imparted a thorough education to the countless students who flocked to the monastic schools.
After the Barbarian invasion many new Orders sprang up in the Church. The principal ones that appeared about this time were the Franciscans (1210), the Dominicans (1215), the Poor Clares (1219), the Carmelites (1219), the Order of Mercy (1223), ihe Servites (1223), the Celestines (1254), and the Augustinians (1256).
About the time of Luther's apostasy numerous
\
TEE EVANGELICAL COUNSELS. 261
religious Orders and Congregations were founded to counteract the evils of those times. Those that attained prominence in history were the Eecollects (1500), Theatines (1528), Capuchins (1528), Clerks Eegular (1530), Barnabites (1530), Jesu- its (1534), Alcantarines, Oratorians, Oblates, Discalced Carmelites, and Ursulines.
The religious revival of the last three centuries called into existence the Trappists (1660), the Lazarists, and the Sisters of Charity. The Sisters of St. Joseph (1650), the Sisters of the Good Shep- herd (1650), the Passionists (1720), the Eedemp- torists (1732), the Presentation Nuns (1777), the Sulpitians, the Basilians, the Sisters of the Sacred Heart, the Visitation Nuns, Sisters of Notre Dame (1804), the Congregation of the Holy Cross (about 1800), the Congregation of the Pre- cious Blood (1814), the Sisters of Charity of Nazareth (1812), the Sisters of Loretto, the Sis- ters of Mercy (1827), the Little Sisters of the Poor (1840), the Paulists (1858), the Felicians, the Eesurrectionists, the Sisters of Providence, the Sisters of the Immaculate Heart of Mary, the Sis- ters of the Holy Childhood, Poor School Sisters, Sisters of Charity of the Blessed Virgin Mary, the Handmaids of Christ, the Sisters of Christian Charity, and several other Congregations of relig- ious men and women have appeared in recent years.
Is it not somewhat surprising that in this coun- try of the almighty dollar and in this materialistic age there are at present nrore than 55,000 chosen
262 TEE TRUE RELIGION OF TODAY.
60uls striving after perfection according to the Evangelical Counsels of Our Saviour?
27. True Repentance.
True repentance must harmonize with the dic- tates of Reason and Faith. It must satisfy the Almighty to obtain His pardon. In the Catholic Church repentance is practised according to God's holy will as made known by Reason and Revelation. The practice of repentance may be considered in two ways: (1) as prescribed by the Catholic Church; and (2) in its effects upon the repentant. As a doctrine of the Catholic Church repentance is another sign of her divine mission. For what- ever comes from God is certainly reasonable and in accordance with revelation. Besides, the mis- sion of the Church is "peace on earth to men of good will." By her doctrine and practice of re- pentance the Catholic Church alone brings all of good will in touch with God's infinite mercy. As the agent of God's mercy, she accomplishes her task with divine certainty. This we have seen in the chapter on Forgiveness of Sins.
The individual of good will, on the other hand, not only desires the forgiveness of his sins, but also the certainty, the absolute, divine certainty, that his sins are forgiven. This certainty gives him courage to begin life anew and persevere in the path of virtue. But as long as any individual has a reasonable fear in regard to the past, he lacks de- cision in the present as well as energy to face the
THE PRACTICAL TEST. 263
future. Is it not because non- Catholics have lost the secret of true repentance that the vast ma- jority of them have drifted into religious indiffer- ence, while the uncertainty of some has developed into agnosticism, and the despair of others into downright atheism?
28. The Practical Test.
The practical test shows whether an article suits the purpose for which it was made. Let us apply this test to Eeligion. The true Eeligion was in- tended by an all-wise and merciful God to aid all of good will to union with Him. His Eeligion must therefore accomplish the purpose of its ex- istence. Here is an honest non-Catholic. His religious nature was neglected in the days of his innocence and youth. The little religious instruc- tion he received barely sufficed to fill his mind with a false idea of the Catholic Church and to prejudice his heart against her. In consequence he formed habits of mind and heart that gave a material tendency to his concrete nature. He rarely seeks God in prayer, and manifests little devotion to his Creator and Eedeemer. If he goes to prayer-meeting of a Sunday, he finds others as helpless and as spiritually starved as himself. There is no altar, no priest, no sacrifice to aid him in worshiping God. The preacher feeds his hungry soul on the husks of politics instead of bringing home to him the word of God. That preacher cannot prove to an ordinary jury that he
264 TEE TRUE RELIGION OF TO-DAY.
is sent by God. In fact he realizes that he has no message from heaven, as he entertains his hear- ers with the sensation of the hour. He has no sacrifice to offer for his people. He cannot hold out to them the olive branch of divine mercy. He can- not grant pardon to the repentant in God's name. Hence that honest non-Catholic lives in spiritual darkness and despair. To him the self-sacrificing life of the celibate priest has been branded as a crime. The evangelical poverty, chastity, and obedience of religious men and women in the Catholic fold he has been taught to look upon as queer, if not as rank hypocrisy or fanaticism.
The Catholic, on the other hand, has learned "to know, love and serve" God at a tender age. The prayers he learned in his childhood are still the daily source of his spiritual strength. The thought of the good God, the loving Saviour and His Vir- gin Mother sweetens his trials. The reward to come stimulates him in giving to God the best thought of his mind and the purest affection of his heart. When the Catholic goes to church on Sundays, he is not disappointed in hearing the word of God. In union with his Eucharistic Saviour in the sacri- fice of the Mass he adores, thanks, and prays the heavenly Father in an acceptable manner. When his conscience convicts him of a fault which he detests, he does not presume on God's mercy, neither does he despair. He knows that his spir- itual Father is not only the priest of Jesus Christ, but also the agent of God's infinite mercy. From
TEE C ATE OLIO RITUAL. 265
that mediator with Jesus Christ he obtains the divine assurance that his sins were forgiven by a good confession. That priest nourishes his soul with "the living Bread that came down from heaven." When, finally, the Catholic is sick and dying, that ministering angel of God's mercy is again at his side. Having received every blessing of the Church during life, the purified soul of that Catholic now goes joyfully to judgment and to life everlasting.
29. The Catholic Ritual.
The Catholic Eitual prescribes the ceremonies to be employed in divine worship, in the admin- istration of the sacraments and in the various blessings of the Church. We have already seen that religious ceremonies are in accordance with human nature and approved by God. They are the outward expression of interior love and de- votion. The observance of the Catholic Eitual gives honor to God, elevates man's thoughts to things spiritual by fascinating him with the Church's symbolism. God and His holy things are certainly deserving of due reverence and respect. The Catholic Church appreciates the dignity and majesty of God, and therefore endeavors to give expression to the devotion of the human heart in outward reverence and splendor. She prizes the Real Presence of the Emmanuel on her altars and worships Him with all the awe and grandeur that science can devise and art execute. Her reason for
266 THE TRUE RELIGION OF TODAY.
this religious enthusiasm was expressed by the Apostle when he said: "Thou art worthy, 0 Lord, our God, to receive glory and honor and power, because Thou hast created all things ; and for Thy will they were and have been created" ( Apoc. iv. 15).
The Church, moreover, fascinates the senses of the worshiper by the splendor of her ritual and thus raises his mind and heart from terrestrial things to the contemplation of things divine. If man were a mere spirit, all this would be unneces- sary. But in the present order of things religious ceremonies are a powerful aid to man in conquer- ing the allurements of "the flesh, the world, and the devil," so that he may duly worship God "in spirit and in truth."
These ceremonies are, besides, replete with deep spiritual meaning. The faithful, for example, know that the vestments used at the altar repre- sent the instruments with which Our Saviour was tortured. They likewise understand from their manuals of devotion that every act of the priest during the holy sacrifice of the Mass represents some phase of Our Saviour's sacrifice upon the cross. Hence these ceremonies, though meaning- less to the ignorant, are full of deep significance for the devout Catholic.
Finally, the ceremonies of the Catholic Church have a foundation in the conduct of Our Lord Himself. He, the God-Man, used ceremonies in curing the deaf-mute (Mark vii. 33) and the
TEE LATIN LANGUAGE. 267
blind man (John ix. 6). He solemnly invoked a blessing at the Last Supper (Matt. xxvi. 33).
He breathed upon the Apostles after His Kesur- rection (John xx. 22). The Apostolic Church likewise used ceremonies in conferring Holy Orders (1 Tim. iv. 14, 2 i. 6), as well as in anointing the sick (James v. 14). Many of the ceremonies used in the Catholic Church to-day are said to have been instituted by Our Lord Himself. Others date back to Apostolic times.
In fact, no better evidence could be adduced to prove that religious ceremonies are natural to man than the fact that in our day non-Catholics, who used to conduct their religious services with puritanical coldness, are gradually adopting the enchanting ritual of ante-Eeformation days.
30. The Latin Language.
The Latin language is the official language of the Catholic Church. The use of a dead language is morally necessary for the one true Church of Jesus Christ. Local non-Catholic denominations, whose creed, practice, and government are subject to change, do well in maintaining the vernacular. Many cogent reasons, on the other hand, may be advanced to show the advantage of the Latin tongue for the Catholic Church. In the first place, the Catholic Church is universal, or cosmopolitan. She counts among her children people of all na- tions, speaking all tongues. The Church must not only communicate with her members, but
268 THE TRUE RELIGION OF TO-DAY.
also give them the correct doctrine. For both purposes Latin is most useful. Latin, being a dead language, retains the exact meaning of its words. It is, besides, an exact and polished language. Latin, therefore, forms a safe medium of exchange of thought not only with other people of our day, but also Apostolic ages.
Besides, as the one true Church of Christ, the Catholic Church must (1) preserve the original doctrine in all its purity. (2) Under pain of nullity she must use the proper form in the admini- stration of her sacraments. (3) To obtain clear- ness and precision in her laws she must avoid all ambiguity in her language. In one word, she must take every human precaution to safeguard not only her infallibility, but also her unity, Catholicity, and Apostolicity. All these ends are attained by adopting a dead language as her own.
At the time of the Apostles, Latin was the lan- guage of the Empire. Thus it naturally became the language of the Church in those days. After the Empire had fallen, the Latin language sur- vived as the language of new Rome. It is the un- changeable medium of God's unchangeable doc- trine. It is the safeguard of the Church in the ad- ministration of the sacraments. It enables her ministers to communicate with one another in the remotest parts of the earth. It enables them to re- main in close communion with their spiritual head, Christ's vicar on earth.
THE COMMUNION OF SAINTS. 269
Objections.
1. St. Paul exhorted the Corinthians to use a language understood by all. — He exhorted the teachers to instruct the faithful in their ver- nacular.
2. A dead language makes a Church appear antiquated. — The Catholic Church is indeed old. However, she boasts not so much of the antiquity of her language as of the antiquity of her faith, sacra- ments, and Apostolic succession.
31. The Communion of Saints.
The communion of saints is a union existing between God and His friends in heaven, on earth and in purgatory. Three societies were instituted by almighty God. The family for the welfare of the individual and of the race, the state for the common good, and the Church for the individual and common, temporal and eternal welfare of angels and mankind. The friends of God on earth constitute the Church militant, the friends of God in purgatory the Church suffering, and the friends of God in heaven the Church triumphant.
The bond uniting all these friends of God with one another is the Holy Ghost, the soul of the Church, and the source of divine charity. The friends of God on earth, if living in perfect union of knowledge, love and the service of God, are ex- ternally united by the profession of the same faith, the reception of the same sacraments, the observ- ance of the same commandments under the in-
270 THE TRUE RELIGION OF TO-DAY.
fallible guidance of Christ's vicar. The friends of God in purgatory are united while suffering with resignation for their sins by the bond of faith, hope, and charity. The friends of God in heaven are united in the perfect fruition of God, by their knowledge and the indissoluble bond of divine charity. This union of all God's friends in the Holy Ghost by the bond of divine charity we call the communion of saints.
32. The Blessed Virgin Mary.
The Blessed Virgin Mary deserves special honor as the Mother of God and special love as the spiri- tual Mother of mankind. The Blessed Virgin Mary gave the Son of God that body in which He Buffered and died. She is therefore as truly the Mother of God as any mother can claim to be the mother of her child.
The Son of Mary gave us the commandment to honor our parents. He also said, "I have given you an example, that as I have done, so you do also." How did God give us an example in honoring Mary ? By making her a worthy Mother of Our Redeemer. The Son of Mary enjoyed a unique advantage over all other children. It was within His power to make for Himself a mother according to His mind's ideal, according to His Heart's most cherished desire. Was He wanting in filial piety by neglecting to honor Mary in her creation and sanctification ? Certainly not. That would have doubly reflected on Himself. For His
TEE BLESSED VIRGIN MARY. 271
own dignity required that he should lavish every perfection on her whom He was to call by the endearing name of mother. He therefore not only created her soul free from original sin, but made her perfect by nature and grace. Thus, by God's favor and her own co-operation Mary became "Our tainted nature's solitary boast." Now, if that one is deserving of honor "whom the king has hon- ored," what honor is due to Mary, whom the King of kings and the Lord of heaven and earth has hon- ored more than all other creatures? We certainly are following the example of Jesus Christ when we honor Mary more than all other creatures.
As the spiritual Mother of mankind, Mary is also deserving of our special love. Mary gave us the greatest token of her maternal solicitude when she presented us with her own divine Son, who is the spiritual life. Jesus Himself said that He is "the life" — not only the giver of spiritual life, but spiritual life itself. Mary freely consented to the death of her Son, that we might have spiritual life. There never was a mother who loved her child as Mary loved Jesus. There never was a creature that loved God as Mary did. Now, .though the Son of Mary was her God, "she stood beneath the cross" for three mortal hours, sacri- ficing her dearest Jesus, her Son, her God, her all for our sakes. Oh, it was then that Mary gave us spiritual life. It was then that Mary gave us an indisputable proof of her maternal love for us. All mankind was at enmity with God, when Mary
272 THE TRUE RELIGION OF TO-DAY.
'made this sacrifice for mankind. Now we have been born to that spiritual life in holy Baptism. Thanks to the love of Mary we are the children of God, the brethren of Christ. Who will therefore dare to censure us if we honor Mary, if we love Mary, if we show our gratitude to Mar}r, if we go to Mary with child-like confidence in all our troubles? If Mary did so much for us when we were the enemies of God and she but "the humble maid of Nazareth," what will she refuse us now that we are the friends of God and she our spiritual Mother, the Queen of heaven and earth? Let us love Mary with a grateful love. Did not God say, "Forget not the groanings of thy mother"? (Eccli. vii. 26). Did not Jesus say, " I have given you an example, that as I have done, so you do also" ?
Objections.
1. Mary is only an ordinary woman. — The Archangel Gabriel evidently did not say so.
2. Catholics show Mary more honor than God. — This oft refuted slander is made only by an ig- norant bigot.
3. Mary is the Mother of Jesus, not of God. — Gabriel, however, said to Mary, "The Holy which shall be born of thee shall be called the Son of God." Hence, Mary is the Mother of God.
33. Veneration of the Saints. The veneration of the saints and of their relics and images is pleasing to God, due to His saints
VENERATION OF THE SAINTS. 273
and beneficial to mankind. Reason and faith tell us that the saints in heaven are confirmed as friends of God. Their relics on earth are sacred souvenirs, which Catholics treasure as Americans do the remains of Washington. The images of the saints, the great heroes and heroines of the cross, are equally dear to Catholics as the repre- sentation of the chosen friends of God, of our brethren in Christ, as well as for the practical lessons in virtue which they suggest to the faithful mind.
Three reasons may be given for this veneration. In the first place, honor given to God's saints is honor given to God. The saints are God's creat- ures. His grace and special providence made them great. It is in this sense that Catholics "honor God in His saints."
Besides, the saints deserve honor, because of their free will they co-operated with God's grace and did heroic deeds for the glory of God and the welfare of mankind. Every one, for example, can see that the Apostles deserve special esteem for the work they performed in preaching the Gospel to mankind.
A third reason why Catholics honor the angels and saints, is to obtain their intercession at the throne of God's mercy. We "are fellow citizens with the saints" (1 Cor. xiii. 8). In God we are united to them by the bond of divine charity, as we have already seen. Now, just as a favorite child may intercede with its parents for its brothers
274 TEE TRUE RELIGION OF TODAY.
and sisters, so the angels and saints can intercede for us with God. We know that "the continual prayer of the just man availeth much" (Jas. v.16). And who is more just than the angels and saints ? If the faithful prayed for Peter when he was in prison (Acts xii. 5), if St. Paul asked the Chris- tians of Eome to pray for him (Rom. xv. 30), why cannot St. Peter and St. Paul and the other saints in heaven pray for us? The same bond of charity still unites them to the faithful on earth as when they labored, suffered and died for the cause of Christ.
Objections.
1. How can the angels and saints hear our prayers? — God makes our prayers known to them.
2. Christ alone is our Mediator with God. — The saints are our mediators with Christ. On earth we ask God's help "through Jesus Christ our Lord." The saints do the same in heaven.
34. We Can Help Our Dead.
We can help the souls in purgatory by our pray- ers and good works. Two things are evident from reason and revelation: (1) "Nothing defiled can enter the kingdom of heavven."(2) Our departed brethren are stili united to us in charity as mem- bers of the communion of saints.
Practically speaking, very few are so pure in life that they can expect to go directly to heaven. They must therefore expect to do penance, to be
WE CAN HELP OUR DEAD. 275
purified in purgatory. These souls cannot help themselves. "The hand of the Lord hath touched them." They "must pay the last farthing" of their debt. They must be purified of the dross of sin before they can enter heaven. "Nothing de- filed can enter the kingdom of heaven."
Death does not change the soul. It merely sep- arates soul from body. The habits of the soul remain. The friendships of the living are cher- ished by the dead. Should we, therefore, while among the living, be unmindful of our dead ? The bond of charity still unites us to them. Would we not be wanting in our charity if "Out of sight out of mind" be true of our relationship with them? If a relative or dear friend is sick and helpless, we nurse them, we do all we can for them. We can do the same for our friends who die in the Lord. Though no longer present in the flesh, we can approach them in spirit. If Jesus considers as done to Himself what we do to the least of His brethren, He certainly will be pleased with our charity towards those who have died in His friendship and are therefore sure of heaven. Indeed, "it is a holy and wholesome thought to pray for the dead." We can benefit them by our prayers. We can ask God to accept our penance, our good works for their sake. In this way we not only help our dead and show our charity towards them, but also hasten their entrance into heaven.
276 THE TRUE RELIGION OF TO-DAY.
35. What Catholics Believe.
Catholics believe all that God has revealed as handed down by divine tradition and Sacred Scripture. Their belief may be summed up in five points, as follows : —
1. About God Catholics believe, (1) That there is one God, infinitely perfect, who exists of Himself from all eternity; (2) That in God there are three Persons, Father, Son, and Holy Ghost, equal in all perfections ; ( 3 ) That the Son proceeds from the Father, and the Holy Ghost from the Father and the Son.
2. About Creation Catholics believe, (1) That God created all things in time, for His glory and the welfare of His creatures; (2) That angels and men were created in original justice, endowed with intelligence and free will and subjected to a trial; (3) That the supernatural joys of heaven were to be the reward of fidelity; (4) That some angels rebelled against God and were cast into hell; the others were faithful and went to heaven; (5) That God gave man an angel guardian; (6) That man sinned and was promised a Redeemer; (7) That human nature was weakened, but not essentially changed by original sin; (8) That God creates every human soul; (9) That the guilt of original sin is transmitted to the children of Adam.
3. About Redemption Catholics believe, (1) That God the Son assumed human nature from the Virgin Mary, uniting the human and the divine nature in one divine Person; (2) That He has a
WHAT CATHOLICS BELIEVE. 277
human and a divine will; (3) That He died for the Kedemption of all mankind; (4) That His merits are infinite; (5) That He rose from the dead and ascended into heaven; (6) That the Blessed Virgin Mary gave the God-Man, Jesns Christ, His body, and is therefore truly the Mother of God; (7) That on this account Mary was pre- served even from original sin; (8) That in con- sequence her body did not taste corruption, but was reunited after her death to her soul and both taken to heaven.
4. About Sanctification Catholics believe, (1) That in Christ's merits is salvation for all of good will; (2) That Christ established the one holy Catholic, Apostolic Church to teach, guide and govern the faithful; (3) That He made St. Peter the head of that Church; (4) That the Pope is the lawful successor of St. Peter; (5) That Christ gave His Church the infallible guidance of the Holy Ghost; (6) That she is the guardian of God's revealed truth, as contained in divine tradition and Sacred Scripture; (7) That the Holy Ghost keeps the Pope, His vicar on earth, from error when he teaches a doctrine of faith or morals to be held by all the faithful; (8) That public revelation was completed with the Apostles; (9) That faith alone will not save man, but that good morals or good works are necessary; (10) That God gives sufficient grace for salvation to all man- kind; (11) That prayer is the universal means of obtaining God's help; (12) That Christ instituted
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seven sacraments; (13) That every sin can be forgiven; (14) That charity unites God's friends on earth with those in heaven and in purgatory; (15) That veneration of angels and saints is pleas- ing to God; (16) That it is a holy thought to pray for the souls in purgatory.
5. About the Last Things Catholics believe, (1) That man's probation ends with death; (2) That the particular judgment follows death; (3) That the good go to heaven and the wicked to hell; (4) That those who have temporal punishment to atone for go to purgatory; (5) That this world will come to an end when God wills; (6) That then the dead will rise again; (?) That then Jesus Christ will come to judge the living and the dead; (8) That the good will enter into life eternal, but the reprobate will go into the everlasting: fire of hell.
36. What Catholics Do Not Believe.
Catholics have been falsely accused of believ- ing the following errors, which the ignorance or malice of their fellow men has attributed to them. Catholics do not believe that —
1. There is any other mediator of Redemp- tion than Our Saviour, Jesus Christ.
2. Adoration of the Virgin Mary, the angels and saints, their relics and images is lawful.
3. God still makes new revelations to man- kind.
4. Any one can by his own unaided efforts sat- isfy for his sins and earn heaven.
TEE CEURCE AND SCIENCE. 279
5. It is allowable to tell a lie, to break a law- ful oath or vow — the end justifies the means.
6. All non-Catholics go to hell.
7. Catholics submit their minds to a human institution.
8. The Church enslaves reason by keeping from it the means of forming a judgment.
9. The Church enslaves the human intellect by her magnificent ceremonial.
10. The Church can grant permission to com- mit sin.
11. The confessional demoralizes the individual and national conscience.
37. The Church and Science.
The Catholic Church has always been the great- est patron of science and art. She comes from the eternal Truth and in His name. Her mission is to spread God's truth among men. In proportion as truth appears does her cause advance. In pro- portion as the Catholic Church is known is she also respected and loved.
When Jesus Christ sent His Church to enlighten the world, all mankind was in the darkness of ig- norance and sin. The Catholic Church removed the darkness of ignorance from the mind of man by enlightening him with the light of God's truth. She removed the darkness of sin from his heart by enriching it with divine grace.
During the first centuries of the Christian era the Church had to confine her teaching to the bare essentials. The persecutions at times raged so
280 THE TRUE RELIGION OF TO-DAY.
violently that the Church could scarcely impart the necessary truths of salvation to all of good will. But when the moral power of the Catholic Church had triumphed over the brute force of the Roman and the Barbarian a new era dawned. The Church emerged from the Catacombs and began to enlighten the whole world. Monasteries sprang up everywhere. They became the nurseries of piety and learning. Their average attendance dur- ing the so-called dark ages was from four to five thousand students. No institution of our day has equaled the universities of the Middle Ages in point of attendance. There is hardly an institu- tion of learning in Europe to-day worthy of the name of university, which is not the outgrowth or the survival of one of these ancient seats of learn- ing. In consequence of this a Catholic atmosphere pervades the arts and sciences to such an extent that the infidelity of the last century was unable to efface it. Hence all great scientists and artists of ancient as well as of modern times owe a debt to the fostering care of the Catholic Church.
Even here in the United States, where Catholics are in the minority and laboring under disadvan- tages, the Catholic Church has not been idle. In spite of the fact that Catholics are poor and taxed for state institutions, they have erected and main- tained 7 universities, 83 seminaries, 191 colleges, 692 academies, 4,235 parochial schools, besides 252 orphanages and 987 other charitable institutions. What denomination can equal it?
REVELATION OR EVOLUTION. 281
38. Revelation or Evolution.
Two questions naturally present themselves to a thinking mind: Where did life come from? How did it develop? The answer of revelation to both these questions is given on the first page of the Bible. It may be briefly summed up as fol- lows : ( 1 ) "In the beginning God created heaven and earth." (2) During the six "days," or "crea- tive periods/' God produced every kind of vegetable and animal life, also angels and men. This doc- trine harmonizes with the doctrine of geology and paleontology. (3) Every form of known life de- veloped in its species according to nature's laws from individual life as originally created. (4) The accidental modifications of species, known as varieties, are due to accidental causes such as climate, nourishment, exercise and the like.
Until some followers of Luther developed into downright materialists, this testimony of the Bible was implicitly accepted by Christianity. These free-thinkers, however, invented various theories that were to answer their questions satisfactorily without admitting the creative act of God, whose very existence many of them deny. These numer- ous theories may all be classed under the compre- hensive term of "Evolution." Two things are uni- versally admitted in regard to life. First, that life did not always exist on earth. Second, that there is a law according to which every living being comes from a being endowed with life. In ac-
282 TEE TRUE RELIGION OF TO DAY.
cordance with these scientific facts evolutionists have constructed various theories to explain the origin and development of life. (1) They begin with asserting the eternity of matter. (2) They proceed^to answer the question concerning the origin of life by inventing the theory of "spon- taneous generation." That is, spontaneous produc- tion of life, or organized matter. (3) They then confidently explain the development of life by pointing to one, great, eternal evolutionary process, by means of which life developed from a tiny and vague organism to the most perfect species in ex- istence. Some more modest theorists, however, admit the creation of some species, but assert that various other and more perfect species have de- veloped from these by a process of evolution. The laws that are supposed to determine this evolution- ary tendency in passing from species to species are "natural selection/' "struggle for Life," and "he- redity." The arguments adduced in favor of these theories are derived from the variability of plant and animal life, from embryology and from comparative anatomy.
Without going into detail in deciding this radi- cal controversy between Revelation and Evolution, it will suffice here to say, (1) that the theory of spontaneous generation has been disproved by the scientific discoveries of Pasteur and others, (2) that no evolutionary process has ever been known to develop a new species, but that on the contrary,
PANTHEISM. 283
every experiment to substantiate this claim has thus far failed.
39. Pantheism.
Pantheism is the theory which identifies the universe with God. As the evolutionists try to ex- plain the origin and development of life from mat- ter without the interference of God, so pantheists avoid these questions entirely by identifying God with the visible world. Hence Pantheism asserts not only the eternity of matter, but also the eternity of life. In fact, it identifies matter and life, and explains the development of life as so many phases or manifestations of the divinity of nature. If Pantheism does not dispel all doubt from the mind of man, it certainly ought to free him of all qualms of conscience. For what greater solace could a violator of the Decalogue desire than this consoling reflection, "Why, it is God who does this, and God cannot sin !"
If Pantheism were true, then every flower in the field, every bird of the air would be eternal. "They would at the same time," says Hettinger, "be free and necessary, conscious and unconscious, intellectual and non-intellectual." The individual- ity of every creature would be merged in that of the divine universe as a drop of water is lost in the ocean. Pantheism, moreover, teaches that man possesses universal truth, that thought and being are identical, and that an absolute thought or rea? son exists independently of the mind. Pantheism
284 TEE TRUE RELIGION OF TO-DAY.
contains so many self-evident contradictions that the only explanation for the fascination which it has exercised over some minds must be sought in the words of St. Paul to the Romans, "As they liked not to have God in their knowledge, God delivered them up to a reprobate sense" (Rom. i. 28).
40. Socialism.
In daily life the word Socialism is often used to designate any theory of political economy rang- ing from anarchism on the one extreme to mere state control of public utilities on the other. As the system of Carl Marx, however, which is called "Social Democracy," it may be denned as, "That communism which advocates the inviolable own- ership of all capital by the state, as also the public administration of all goods, and the distribution of all produce by the democratic state." Socialism is the outgrowth of Pantheism. It advocates the equality of rights in the concrete, justifies rebellion against existing governments and emphatically insists on the abolition of all religion.
One glance suffices to discover the atheistic spirit and the materialistic cravings of this child of the nineteenth century. No wonder Socialism con- siders the Catholic Church her greatest enemy. For the Catholic Church has ever been the cham- pion of truth and justice, as well as of the inalien- able rights of individuals. The Church recognizes many evils in the world. But she ever has a
RELIGIOUS INDIFFERENCE. 285
remedy which is in accordance with human na- ture. She teaches that all men have equal right to salvation, but that no two persons are mentally, morally, physically, socially or commercially alike, and consequently that no two individuals have the same rights in the concrete. She teaches that God not only gave man right to acquire private prop- erty, but that He also said, "Thou shalt not steal," "Thou shalt not covet thy neighbor's goods."
The remedy which the Church advocates for the violation of the law is the very opposite of that proposed by Socialism. Socialism deifies the state. The Church, on the other hand, says : "Make man free with the liberty of a child of God. First teach him his duty towards his Lord and Maker. For only in proportion as man knows, respects, fears, loves God, will he be just and charitable towards his neighbor."
41. Religious Indifference.
.Religious indifference is an insensibility towards spiritual things. By the proper use of a telescope a person may obtain a correct impression of dis- tant objects, but by reversing the same even adja- cent things assume a diminutive proportion. It is the same with the view man takes of spiritual things. If he considers them with the eye of faith, God, heaven, and eternity absorb his entire atten- tion. But if he observes them only with the eyes of the world, even his immortal soul and his dig- nity as a child of God seem of no consequence.
286 THE TRUE RELIGION OF TODAY.
Unfortunately, many persons survey the super- natural with this inverted telescope of life, and thus become indifferent to the true value of spir- itual things.
Four causes are assigned for this inconsistent conduct. They are pride, avarice, sensuality, and human respect. A person may be so absorbed in his own sufficiency that he can see nothing precious outside himself. He may have allowed the ten- drils of his affections to twine around earthly things so tightly that he cannot even fix his thoughts on anything else. He may have become so inebriated with the pleasures of his fleeting life that he has even become spiritually unconscious. Or he may have become the slave of human respect to the extent that, out of fear of displeasing man, he deliberately shuts out the divine light from his soul and becomes a traitor to his own conscience.
Whichever the cause may be that leads man to religious indifference, the consequence is the same. Misfortune is ever the recompense of re- ligious indifferentism. There is no real peace of mind or heart, no true happiness for this spiritual suicide. His conscience will give him no rest dur- ing life, and the punishment of God awaits him in eternity.
The only remedy for religious indifference is to turn to Jesus Christ. He is the great teacher of mankind. He gives man the true idea of the value of his soul, of the malice of sin, of the tor- ments of hell and of the beauties of heaven. He
FORBIDDEN SOCIETIES. 287
is the anchor that secures all of good will against presumption and despair. By the sacri- fices He has made and by the trials He has en- dured for the love of mankind, He has become a furnace of divine charity that can make the coldest heart glow with fervor.
"Lord, save us, or we perish" (Matt. viii. 25).
42. Forbidden Societies.
The Catholic Church forbids her members to join certain societies, because they are harmful. Three societies are necessary and instituted by God. They are the family, the state, and the Church. Other societies are of human origin. They may be beneficial, indifferent or harmful. They are beneficial if they aid the individual, the family, the state or the Church. Four societies existing in the United States have been expressly declared by the Church to be harmful to the spir- itual welfare of her members and therefore for- bidden. They are the Free Masons, the Odd Fel- lows, the Knights of. Pythias, and the Sons of Temperance. The Papal Delegate has repeatedly declared that the auxiliaries of these societies share in their condemnation.
(1) These societies have a chaplain and a re- ligious ritual. They are, therefore, religious so- cieties. Now, since no one can be a practical mem- ber of two opposite religious societies, Catholics are forbidden to belong to these four societies and their auxiliaries.
288 THE TRUE RELIGION OF TODAY.
(2) These societies enslave the mind and con- science of their members by insisting on absolute secrecy and obedience.
(3) These societies usually furnish "bad com- pany" for any religious man or woman.
The Machabees, the Woodmen of America, the Red Men, and several other modern societies are organizations very similar to the ones forbidden.
43. Modern Superstitions.
Modern superstition consists in offering God a false worship. We have seen before (1) that man owes God the debt of Religion, and that he must pay it as God prescribes; (2) that superstition is of two kinds. The one consists in offering divine honor to creatures; the other in paying the debt of Religion as man pleases and not as God has prescribed. The heathens were guilty of the for- mer kind of superstition, which is called idolatry. Many persons of our day are guilty of the second kind of superstition by the practice of "false wor- ship," which is a human counterfeit of the one true Religion established by Jesus Christ.
Not many years ago it was the rule with non- Catholic writers to accuse Catholics not only of superstition, but even of idolatry. Even in our own day a benighted person of this kind makes his appearance from time to time. He might no doubt profit by pondering those words of St. Paul, "Thou art inexcusable, 0 man, whoever thou art that judgest. For wherein thou judges t another,
MODERN SUPERSTITIONS. 289
thou condemnest thyself. For thou dost the same thing thou judgest" (Eom. ii. 1).
From a Catholic standpoint, every form of re- ligion different from the one true Eeligion estab- lished by Jesus Christ is objective superstition. "False worship" is modern superstition. As Catholics do not judge their neighbor's mind and heart, which are unknown, but only the system which he advocates, they do not condemn their neighbor as wilfully guilty of this superstitious practice. On the contrary, Catholics pray for their separated brethren so that the time may come soon when there will be but one flock and one Shepherd.
It may be of interest to review the various churches of human origin which have sprung up since the time of Jesus Christ. We shall try to give the name, the founder, the date of origin, and the specific false doctrine or practice of the prin- cipal ones.
Two things strike one in studying these human systems of Eeligion.
(1) That the same errors and lax morals are inculcated from time to time.
(2) That history represents those founders who apostatized from the Catholic Church as per- sons lacking in morals; that the first impulse to their separation from the mother Church came from either pride, greed, or sensuality. May this, perhaps, explain why so many of them insisted on justification by faith alone?
290 THE TRUE RELIGION OF TO-DAY.
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II. Obligations Emphasized by the True Eeligion.
i. Right and Duty.
Right is the inviolable moral liberty of a person to exercise dominion over his own actions and pos- sessions. In the visible world man alone possesses this moral power. He alone can therefore have rights in the strict sense of the word. These rights consist in those moral powers of man which all other persons are bound inviolably to respect. Every right has three characteristic properties, viz.: (1) Its extent is defined by law, human or divine. (2) It ceases when it conflicts with the evident right of another person. (3) It always includes the authority of lawful defense. A duty is the moral obligation of respecting the rights of others. It consists either in doing or in omitting something according as the law of God or the law of man prescribes. Being a correlative of right, duty has corresponding characteristics. (1) Its extent is defined by law. (2) It ceases with the corresponding right of others. (3) It is personal and obliges an individual even when others neglect or refuse to do their duty. (4) It directs man to his final end. Hence a wilful omission of a duty is a rebellion against God and constitutes a moral evil.
SOURCE AND OBLIGATION OF DUTY. 301
2. Source and Obligation of Duty.
God is the source of all right and duty. He gave man his moral liberty. He made man a social being. He placed the limit to the exercise of human liberty by obliging man to live in ac- cordance with the position which he occupies in the economy of creation. Hence St. Paul rightly says, "There is no power but from God ; and those that are, are ordained of God" (Eom. xiii. 1).
The position which man occupies in the econ- omy of creation imposes on him a threefold duty, viz. : ( 1 ) The duty of Religion towards God as man's Creator, Benefactor, Lawgiver, and Final End. (2) The duty of personal perfection, oblig- ing him as a free agent to strive after physical, intellectual, and moral perfection. (3) The duty of charity, obliging him to aid his neighbor to perfection, not only by abstaining from doing him harm, but also by positively helping him to work out his destiny.
Man's first duty is to know his duty. He is bound by his very nature to use moral diligence in learning his duty towards God, his neighbor, and himself. The first evidence of a practical good will is therefore the desire to know the whole truth of man's obligations. A person who is concerned only with his rights manifests an inordinate self- love and neglects his first duty as a moral being.
3. Law: Its Relation to Right and Duty.
In a wide sense law is defined as the rule or
302 TEE TRUE RELIGION OF TO-DAY.
measure of things to be done or omitted. In this sense law includes even those divine decrees which regulate the material creation. These are called the physical laws. As a rule and measure of moral conduct, however, law is a just rule of action authoritatively promulgated for the common wel- fare. In this sense it may be promulgated either by God Himself or by a human agent acting in His name. The divine law naturally exists in God's eternal mind and is promulgated by Him in the heart of every human being that attains the use of reason. The positive moral law of God was promulgated especially by Moses, Jesus Christ, and the Apostles. Human law may be ecclesiasti- cal, national or international according to the source from which it emanates.
Law is the rule and the measure of all right and duty. Law prescribes whatever should be done or omitted because it is just. Whatever is one per- son's just right imposes the correlative just debt or duty on others to respect the same. Law may also be said to be the secondary source of right and duty. For as the first principles of right and duty are dictated by the natural law, so many doubtful rights and duties are defined and estab- lished by positive law.
4. Necessity and Obligation of Law.
Law is necessary for every moral agent. It is man's guide on his pilgrimage to heaven. It is the test of man's fidelity in the service of God, as
CONSCIENCE: ITS OBLIGATIONS. 303
well as the measure of his reward. Law points out the way of man's perfection. It lays down the rule of equity and justice which man must ob- serve in dealing with his fellow man. It neces- sarily regulates man's conduct towards his God, his neighbor and even towards himself.
Every just law imposes a moral obligation of action or omission. It places a limit to the exer- cise of human liberty. It constrains the human will, not by violence, but by holding it accountable to the supreme Lawgiver. It binds the human conscience under pain of moral guilt to respect the just rights of God and His creatures.
5. Conscience: Its Obligations.
Conscience is the practical judgment of the mind regarding the morality of a particular action. The first principles of right and duty God has engraven on every human heart. These principles a prudent man will apply in daily life even in most perplexing circumstances. The judgment of the mind by which the principles of morality are applied to an action clothed in all its circum- stances is called conscience. Like a balance, the human mind weighs the evidence of right and duty. If it is prudent, it invariably dictates its judgment in accordance with the weight of evidence. That is called a right conscience. If the judgment corresponds with the objec- tive truth, it is called a true conscience. Sincerity and truth are the treasures prized
304 THE TRUE RELIGION OF TODAY.
by all of good will. The God of good will has intended the upright judgment of a tender conscience to be man's immediate guide in daily life. For if that judgment declares man in pos- session of his right to act as he pleases then "blessed is he that condemneth not himself in that which he alloweth" (Rom. xiv. 22). But if conscience declares man bound by just law and he refuse to do his duty, he does wrong. "For all that is not of faith [according to the dictates of an honest conscience] is sin" (Kom. xiv. 23).
The first obligation of conscience is a tender solicitude in cultivating a true conscience. That step is not only the assurance of an honest mind and a willing heart, it is the safeguard of man's moral integrity. It is the first step on the way of moral rectitude. It is as much an obligation of man's very nature as the preservation of his life.
Two things contribute to the formation of a true conscience, knowledge in the mind, self-con- trol over the heart. In proportion as man pro- gresses in this way will the dictates of his con- science also become more and more conformable to the mind of God.
6. Obstacles to the Formation of a True Conscience.
Ignorance, passion and human respect oppose the formation of a true conscience. Ignorance is a lack of due knowledge. It may be actual, as in
OBSTACLES TO A TRUE CONSCIENCE. 305
the case of inadvertence and forgetfulness, or habitual from a want of proper information. The worst ignorance that can darken the mind of man is that which is not only deficient in knowledge but filled besides with positive prejudice and error. The object of this ignorance may be the existence of a moral law or the particular applica- tion of the same. The ignorance itself may be vincible or invincible, according as it may be over- come at the time. All ignorance is sinful in pro- portion as it is wilful. Passion, or concupiscence, is the rebellion of the sensitive nature against the dictates of right reason. This rebellion is original- ly the result of the sin of our first parents. When the incentives of passion precede the formation of conscience they not only inflame the will, but also disturb the judgment of the mind, so as to make a true conscience impossible. There are eleven of these passions, viz., love, hatred, desire, aversion, delight, sadness, hope, despair, fear, pre- sumption, and anger.
Human respect is that moral cowardice which induces man to please his fellow man rather than almighty God. It results from an inconsiderate desire of present peace with man and the world in preference to the future peace with God., It is a species of fear. A moral coward of this kind fears more the present ridicule, reproach or vio- lence of his neighbor than the loss of his dignity as a moral agent or as a Christian. Human re- spect makes men traitors to their conscience and
306 TEE TRUE RELIGION OF TO-DAY,
leads to the greatest excess, as in the case of Pontius Pilate. It earns the just contempt of honest men, as well as the punishment of God. "He that feareth man shall quickly fall" (Prov. xxix. 25).
7. Moral Goodness : Its Sources.
Moral goodness arises from the conformity of an action with moral law as applied by an honest conscience. Free volition and liberty of action are the foundation of all morality. But the de- liberate shaping of one's conduct according to the dictates of conscience constitutes its moral good- ness.
There may be three sources of moral goodness in a concrete action. They are the object, the in- tention, and the circumstances. For an action to be morally good it must be objectively in accord- ance with law or the dictates of right reason. It must subjectively be performed with a good in- tention. The circumstances of time, place, person, manner, and means that accompany the action must likewise be in accordance with right reason. If an action which possesses these sources of moral goodness is performed out of love for God it be- comes supernaturally good and meritorious for heaven. Such actions the Saviour inculcated when He said, "Lay up treasure which neither the rust nor the moths can destroy, which cannot be dug up and stolen by thieves" (Matt. vi. 20).
WHAT TO DO IN A DOUBT. 307
8. What To Do in a Doubt.
A doubt is a suspension of the judgment of the mind caused by a lack of evidence of the morality of an action. A serious reason for doubting constitutes a practical doubt. It is wrong to disregard a practical doubt of this kind. For "he that loves the danger will perish in it" (Eccl. iii. 27). The sensible thing to do in such a predica- ment is to remain on the safe side till more evi- dence is obtained. Then the doubt will disappear like the mist before the rising sun. If right and duty are still doubtful after all possible evidence has been obtained, moral certainty of the one or of the other may be obtained by applying the fol- lowing reflex principles: (1) "The presumption is in favor of the power in possession/' (2) "A doubt- ful law cannot impose a certain obligation/' Lib- erty is in possession till it is limited in its ex- ercise by an evident law. Then the presumption favors the law, until the same is rendered doubtful, when liberty again obtains its freedom. Take, for example, a doubt in regard to Friday abstinence. On Thursday night the presumption favors liberty till it is evidently midnight. But on Friday night the presumption equally favors the law up to the same hour. The threefold danger of error, sin, and injury may present itself with a practical doubt regarding the morality of an action. If moral diligence is used to find the truth, the error that remains becomes invincible and inculpable. By
308 THE TRUE RELIGION OF TO-DAY.
means of the reflex principles all danger of sin arising from a doubt of law is set aside and a prudent rule of action is formed. But where a danger of physical or spiritual injury presents itself, which must be avoided, prudence and char- ity demand that we choose the safer side in a practical doubt. This obligation of choosing the safer side is binding (1) in the administration of the sacraments, (2) in choosing the necessary means of salvation, (3) in avoiding the proximate occasions of sin, (4) in avoiding unnecessary dan- ger to health and life, (5) in interfering with a neighbor's spiritual or temporal rights.
9. The Decalogue.
The Decalogue consists of the ten command- ments promulgated by God through Moses. The ten commandments emphasize the principal duties imposed on man by the natural law. They are:
1. I am the Lord thy God, thou shalt not have strange gods before Me.
2. Thou shalt not take the name of the Lord thy God in vain.
3. Eemember thou keep holy the Sabbath day.
4. Honor thy father and thy mother.
5. Thou shalt not kill.
6. Thou shalt not commit adultery.
7. Thou shalt not steal.
8. Thou shalt not bear false witness against thy neighbor.
PROFAXE WORDS. 309
9. Thou shalt not covet thy neighbor's wife. 10. Thou shalt not covet thy neighbor's goods.
io. "I Am the Lord thy God."
By the first commandment God forbids infidel- ity, idolatry, superstition, false worship, and ir- religion. By the same commandment does He in- culcate the practice of the true Eeligion by culti- vating the virtues of divine faith, hope, and char- ity. The first homage that man can render God is to accept His word. This he does by practising faith. The second homage man should render God is to trust in the promises which, in His goodness and mercy, He has made to man. This homage man renders to God by the practice of hope. Man has the best of reasons to hope for life eternal as well as for the means conducive to that end. Finally, man owes God the debt of filial love. The test of this love, as the Saviour Himself says, is the keeping of the commandments.
ii. Profane Words.
Profane words are such as show an irreverence to God and sacred things. They are of four kinds : (1) Vain or unreasonable use of holy names. (2) Blasphemy. (3) Eash, false or unjust oaths. (4) Cursing. The name of God, of His saints and angels, as well as of things specially consecrated to Him, are naturally dear to God. Filial piety, therefore, suggests that man should not use these names lightly, that is, without a reasonable pur-
310 THE TRUE RELIGIOX OF TO-DAY.
pose. Blasphemy is even a greater sin than the vain use of holy names. It consists in using lan- guage which is directly insulting to God. An oath is asking God to witness the truth of an as- sertion or the sincerity of a promise. When rev- erently and reasonably taken, an oath is lawful to emphasize sincerity and truth. But if taken with- out reason, an oath is a vain use of God's name. If used to testify to a falsehood, an oath becomes a perjury. When used to strengthen an unjust promise, an oath is not only sinful in itself, but more sinful in keeping that promise. Cursing consists in wishing evil to any one. When em- phasized by the invocation of God's holy name, it is a perverse use of the privilege of prayer, a vain and blasphemous use of God's name, as well as an offence against fraternal charity.
12. The Lord's Day : Sabbath or Sunday.
The third commandment obliges man to sanctify one of the seven days of the week in a special man- ner. Reason prescribes that man should conse- crate some time to God by divine worship. But reason does not say when this is to be done or how much time is to be devoted to divine worship. By His positive law, however, God insisted on the sanctification of the Sabbath, or seventh day of the week. On this day He Himself rested after the Bix days of creative work. From the beginning of the world till after the introduction of Chris- tianity the Sabbath was specially sacred to God's
THE DUTIES OF CHILDREN. 311
people. The first Christians, besides, kept Sunday holy also, because on that day the Saviour rose from the dead, and the Holy Ghost came down upon the Apostles. Later on, however, a dispute arose between the Jewish and the Gentile converts respecting the day which must be kept holy. Many of the Jewish converts maintained that all converts were bound by the entire law of Moses. To remove this erroneous impression, and to free her children from the ceremonial law of Moses, the Church decreed in the Council of Laodicea (A.D. 336) that all Catholics should keep holy Sunday as "the Lord's day" (Apoc. i. 10), as had been done since Apostolic times (Acts xx. 7 ; 1 Cor. xvi. 2). This change the Church was authorized to make by the power conferred upon her by Jesus Christ when He said, "All power is given to M® in heaven and on earth" (Matt, xxviii. 18). As the Father hath sent Me, so I send you" (John xx. 21).
13. The Duties of Children.
The fourth commandment emphasizes the nat- ural obligation of children to honor, love and obey their parents. Children should honor their par- ents not only in thought, but especially in word and action, because they are their natural super- iors and God's first representatives in their regard. This honor is proportionately due to every other lawful superior. The love which children owe their parents consists essentially in cherishing
312 THE TRUE RELIOION OF TODAY.
kindly feelings towards them and positively wish- ing and contributing to their temporal and eternal happiness. Obedience is due to parents because they occupy God's place of authority. The child Jesus gave all subjects an example of obedience by going down to Nazareth with His parents, where "He was subject to them" (Luke ii. 51). Chil- dren must obey their parents as long as they are under their care. But their debt of grateful love and reverence is of obligation throughout life.
14. Catholic Education.
As the visible guardian angels of their children, parents are bound by their very nature to care for them. This care must extend itself not only to the development of the body, but also of the 6oul. The mind of the child must receive in- struction to prepare it for the battle of life. The education of the heart is most essential. It alone can make man a true child of God and heir to the kingdom of heaven.
According to the law of nature the education of the child belongs primarily to the parents and not to the state. The family is prior to the state. Hence the rights and duties of the parents take precedence to those of the state. Nature, besides, has implanted in the parent a watchful solicitude for the welfare of their children, which enables them to make those sacrifices which are necessary for their education.
At an early age parents should instil in the
DUTIES OF SUPERIORS AND INFERIORS. 313
minds and hearts of their children the germs of the knowledge and of the love of God. These must be fostered as the child develops, so that, like the child Jesus, it may "advance in wisdom, and age, and grace with God and men" (Luke ii. 52).
It is especially by their good example that par- ents shield their children from harm, aid them to form a good character, to acquire useful habits and to love their holy Eeligion. Let parents, therefore, never relax their loving vigilance over their children as long as they are under their care. Having gained their fullest confidence at an early age, let them increase the same day by day by living and acting as the real guardian angels of their children.
15. Duties of Superiors and Inferiors.
Masters and employers owe their servants and employees just wages, kind treatment and a general supervision of their conduct. Servants and em- ployees, on their part, owe their masters and em- ployers faithful service, due respect and obedience.
Teachers owe their pupils sound doctrine, dis- interested love and good example. Pupils owe their teachers diligence in studies, docility, rev- erence and love in their conduct and recitations. Magistrates must consult and protect the interests of their subjects. While citizens are bound by the natural law to respect and obey their rulers. As the right to vote is a participation in the sov- ereignty of the state, every Catholic has a responsi-
314 THE TRUE RELIGION OF TODAY.
bility in this matter. As our Holy Father, Pius X., pointed out in a recent encyclical, this right should not be overlooked, especially in our day, but exercised conscientiously for the common good!
16. General Rights and Duties.
The fifth commandment emphasizes the right of every individual to life, liberty, and the pursuit of happiness. By saying "Thou shalt not kill," it at the same time declares it the universal duty of mankind to abstain from inflicting any physical, moral or social harm upon a neighbor. It is sin- ful, therefore, not only to take human life, but also to do bodily harm to self or others, to give scandal or to hate and persecute a neighbor. The state alone has authority to destroy individual human life by way of capital punishment for enormous crimes, of which the individuals have been fairly convicted. The state may also wage a just war. An individual, however, would do wrong in pro- moting a war which is unjust or unnecessary to maintain the moral order among nations. When an individual is unjustly attacked, he may defend life, limb, and valuable possessions even at the sacrifice of the life of his unjust aggressor if this is the only available means of escaping from a present danger.
17. Purity in Daily Life. The sixth and ninth commandments are of the greatest importance. They emphasize the virtues
PRIVATE OWNERSHIP. 315
which safeguard the propagation of the human race. The sixth forbids to married persons the perversion of their marriage rights. To the single it forbids every kind of sexual gratification. The ninth forbids to both married and single all wilful thoughts and desires of gratification forbidden by the sixth commandment. All words, looks and actions which tend directly to the impurity for- bidden by these commandments are also forbid- den by the same. There are three reasons for this : (1) They are a violation of the virtues of purity and modesty. (2) They are the proximate occa- sion of other sins of impurity. (3) They give scandal. Hence St. Paul says, "All uncleanliness — let it not so much as be named among you" (Eph. v. 31).
The principal safeguards of holy purity are: (1) A firm determination to keep the imagination pure by vigilance in seeing, hearing and associa- tion. (2) Associating with the pure of heart. (3) Praying daily for divine aid, especially by fervent devotion to the immaculate Virgin Mary. (4*) Frequentation of the sacraments.
18. Private Ownership.
Man has a personal right to acquire and to pos- sess property. God, who gave man life, gave him likewise the right to acquire and to possess those material things that are conducive to the preservation and enjoyment of life. He did even more. By holding man responsible for the future
316 THE TRUE RELIGION OF TODAY.
of those dependent upon him He gave man the right to accumulate property for that purpose.
God is the first owner and proprietor of all things. Man may become the secondary owner in various ways. The primitive source of ownership is called first occupancy. It consists in taking possession of unappropriated goods. This title is evidently strengthened by the improvements which the possessor makes by the expenditure of labor and capital. The usual way, however, of acquiring property in our day is by purchase, donation, and testament. In the very early ages man's right to private property was recognized and used. Thus Cain owned a field and Abel owned cattle, for Scripture tells us that one offered "the fruits of the earth," and the other "offered of the firstlings of Tits flock" (Gen. iv. 3, 4). This right to private property has universally been recognized by people of all times. Hence God, who is its Author, also emphasized this right of the individual by com- manding his neighbor to respect it, saying : "Thou shalt not steal," "Thou shalt not covet thy neigh- bor's goods."
19. Justice.
The seventh and the tenth commandments em- phasize the right of the individual to the material goods which he has lawfully acquired. Under material goods are understood all things of com- mercial value. They include: (1) Immovable goods, such as lands, mining interests, railroads, etc. (2)
THOU SHALT NOT BEAR FALSE WITNESS. 317
Movable goods, such as money, articles of food, clothing, furniture, etc. (3) Bodily and mental labor, by which material goods may be lawfully acquired.
Justice is violated: (1) By taking the property of another. (2) By wanton destruction of an- other's property. (3) By neglect to care for the goods of another in one's charge. (4) By neg- lecting to pay honest debts. (5) By disabling a person or otherwise depriving him of his work. Reason teaches that injustice is not repaired by mere repentance. It demands that restitution be made. The general rules for restitution are: (1) If the stolen article still exists and can be re- stored, it must be returned to its lawful owner. (2) If the article has been consumed or destroyed, adequate compensation must be made in money or by some other just means. (3) If the person wronged and his heirs cannot be found, restitution must be made to God, the first owner, by devoting it to a charitable cause. (4) Persons who co- operate in an injustice individually assume the duty of restitution and are bound to make it if their co-operators are unable or refuse to do so.
20. Thou Shalt Not Bear False Witness.
Every person has a right to his reputation, which consists in the good opinion others have of him. This right is emphasized and defended by the eighth commandment. The eighth commandment forbids lying, calumny, detraction, violation of
318 THE TRUE RELIGION OF TO-DAY.
secrecy, and unjust suspicions and rash judgments. Lying consists in knowingly speaking or acting the untruth with the intention of deceiving some one. Lying is always wrong. God, the eternal Truth, says, "Lying lips are an abomination to the Lord" (Prov. xii. 22). The worst kind of lie is calumny. It injures a neighbor's good name by false statements concerning him. It is a great sin. For "a good name is more valuable than riches" (Prov. xxii. 11). If, therefore, the thief must repair the material injury done to his neighbor, the calumniator must certainly do the same. St. Francis de Sales calls calumny and detraction social murder.
The eighth commandment forbids not only the perversion of the truth, but even the revelation of the same, when it would injure any one without cause. If the good name of the individual, the honor of the family, or the welfare of the state demand that a secret be kept, a prudent evasion may be used to conceal the truth. The lessening of a neighbor's good name without a just cause by revealing his faults in his absence is called detraction. A just cause for revealing a neighbor's faults would be to protect the rights of others, or to correct the fault of the guilty one. The lessening of a neighbor's honor in his presence by contemptuous words or actions is called contumely or insult. A violation of secrecy takes place in the betrayal of a natural, a promised or an entrusted secret, as also by ex-
THE PRECEPT 8. 319
ploring the secrets of others by unlawful means or for unlawful ends.
Our neighbor has a right to our good opinion. We should, therefore, be on our guard not to in- jure him even by unjust suspicion and rash judg- ments. Unless we are responsible for others, we never have a right to judge our neighbors. "Judge not, that you may not be judged" (Matt. vii. 11), says Our Saviour. If we have the responsibility of others, we ought to be watchful, we may be cautious, but we are never dispensed from charity and, therefore, dare not be rash or unjust.
2i. Can the Church Make Laws? — "The Precepts."
As a divine society, the Church has a double right to make laws. For every society has the right to enact such laws as are conducive to its welfare. In addition to this natural right, the Church possesses a divine right to legislate for her children. This right was conferred upon her by her divine Founder, when He said, "As the Father hath sent Me, I also send you" (John xx. 21).
The laws which the Church has enacted to guide her members to salvation are contained in her col- lection of Canon Law. Most of these laws regu- late the conduct of her clergy in preaching the word of God, administering the sacraments, con- ducting divine services, governing the faithful and managing the ecclesiastical property.
The principal laws which apply to the faithful
320 THE TRUE RELIGION OF TO-DAY.
in general are six in number and are usually called "the Precepts of the Church." As the ten com- mandments emphasize man's duties as a creature of God, so these precepts emphasize man's special duties as a child of God, a brother of Jesus Christ, and an heir to the kingdom of heaven. They are rather a summary of a Catholic's natural obliga- tions than mere positive laws. For by them Mother Church indicates the lowest standard con- sistent with Catholic practice. They are:
1. To hear Mass on Sundays and holidays of obligation.
2. To fast and abstain on the days appointed.
3. To confess at least once a year.
4. To receive the Holy Eucharist during the Easter time.
5. To contribute to the support of our pastors.
6. Not to marry persons who are not Catholics or who are related to us within the fourth degree of kindred, nor privately without witnesses, nor to solemnize marriage at forbidden times.
22. Hearing Mass.
Two reasons may be given why Catholics should hear Mass at least on Sundays. The one is derived from the necessity of true worship, the other from the necessity of Christ's merits for a Christian life. A Catholic must hear Mass because only in union with Jesus Christ in this sacrifice of the New Law can he worship God in a way worthy of Him and acceptable to Him. Holy Mass is the un-
FAST AND ABSTINENCE. 321
bloody continuation of the sacrifice of the cross. In union with Jesus in this sacrifice will man's adoration be pleasing, his thanksgiving acceptable, his prayer favorable, and his satisfaction adequate. Moreover, the merits of Calvary are dispensed from the altar. To strengthen himself for the daily warfare of life, man must share in those merits. He should, therefore, assist at holy Mass at least on Sundays, when he is obliged to worship God in a special manner. Hence holy Church, as a kind mother, reminds her children of their obli- gation towards God and themselves, by command- ing them to assist at holy Mass at least on the Lord's day and holidays of obligation. The holidays of obligation in the United States are (1) Christmas, (2) New Year's Day, (3) Ascen- sion Day, (4) the Feast of the Assumption of the Blessed Virgin Mary, (5) All Saints' Day, (6) the Feast of the Immaculate Conception of the Blessed Virgin Mary, under which title the Mother of God is the special patron of the Catholic Church in the United States.
23. Fast and Abstinence.
Catholics fast and abstain to comply with those words of the Saviour when He said: "If any man will come after Me, let him deny himself and take up his cross and follow Me" (Matt. xvi. 24). Every one that makes a systematic effort to be good has discovered the truth of St. Paul's words that "The flesh lusteth against the spirit" (Gal.
322 THE TRUE RELIGION OF TO-DAY.
v. 17). If we live according to the inclination of the spirit, we shall be spiritual ; but if we live ac- cording to the inclinations of the flesh, we shall be carnal. A spiritual life is absolutely necessary to avoid hell and gain heaven. Hence the Church again says to us as a kind mother,"Children, self- denial is absolutely necessary. Christ insists on it as the first requisite of His disciples. The least that you can do, therefore, in showing yourself His disciples is to fast and abstain on the days appointed."
The law of fasting (1) binds all Catholics from the age of 21 to 60, (2) on all week-days of Lent, on the Ember days and on the vigils of the Feast of Christmas, Pentecost, the Assumption of the Blessed Virgin, and All Saints. (3) The fast con- sists in taking one full meal at dinner, not more than two ounces of food at breakfast, and not more than eight ounces of solid food at the even- ing meal.
The law of abstinence (1) forbids the use of flesh meat (2) to all who have attained the use of reason, (3) on all fast-days and all Fridays of the year, excepting when Christmas falls on a Friday.
The dispensations which are granted in this country are annually announced in every church at the beginning of the Lenten season. Total ab- stinence from alcoholic drinks, and other acts of 6elf-denial and penitential works are equally meri- torious and praiseworthy. St. Paul said of him- self, "I chastise my body and bring it into sub-
THE ANNUAL CONFESSION. 323
jection, lest perhaps, when I have preached to others, I myself should become a castaway" (1 Cor. ix. 27).
24. The Annual Confession.
To safeguard the spiritual life, Catholics are commanded to confess at least once a year. Con- fession is not only a means of forgiveness, but also of perseverance. As a sacrament it is pre-eminent- ly the sacrament of God's infinite mercy. Holy Church is both a kind and experienced mother. She has ever the welfare of her children at heart. She knows that in the trials and sufferings of life her children are apt to lose sight of the value of spiritual things and thus become the slaves of some bad habits. She is also mindful of the Saviour's words regarding the abuse of God's mercy, "He that shall blaspheme against the Holy Ghost shall never have forgiveness" (Mark iii. 29). To guard her children, therefore, not only against evil habits, but especially against the irreparable evil of abusing God's mercy, holy Church insists that they go to confession at least once a year. "All the faithful of both sexes, after they have arrived at the age of discretion, shall once a year faithfully confess all their sins privately to a proper priest" (IV. C. of Lat. can. 21).
25. The Easter Communion.
To have the means and the assurance of eternal life, Catholics are commanded to receive holy com-
324 TEE TRUE RELIGION OF TO-DAY.
munion at least once a year, and that during the Easter time. Two sayings of Our Lord are very clear on this point. He says: "I am the living Bread which came down from heaven. If any man eat of this Bread he shall live forever" (John vi. 51). "Amen, amen, I say to you, except you eat the flesh of the Son of man and drink His blood, you shall not have life in you. He that eateth My flesh and drinketh My blood hath everlasting life, and I will raise him up on the last day" (John vi. 54). Every Christian wants to be a friend of God during life, or at least have the assurance of being with Him in heaven. In holy communion the Saviour points out to adults the most effica- cious means of grace and offers to all of good will an assurance even for the next life.
Holy Church rejoiced to see the early Christians nourish their souls daily with the Bread of Life. As this primitive fervor gradually cooled, this good mother, ever solicitous for her children, com- manded all the faithful to partake of this Bread of Life at least once a year. She insists on this holy communion being received during "the Eas- ter time," which in the United States extends from the first Sunday in Lent to Trinity Sunday. On Easter Sunday Christ gave us the hope of a glor- ious resurrection by triumphing over death itself and rising glorious and immortal from the grave. Holy Church insists so much on the fulfilment of this precept that she actually disowns those chil- dren and declares them unworthy of Christian
SUPPORT OF RELIGION. 325
burial who refuse to obey her in this matter. 26. Support of Pastor, Church, and School.
Catholics are obliged by the natural, the divine and the ecclesiastical law to support their pastor, their church, and their school. As soon as a new parish is organized, it becomes a separate society with its own rights and duties. As every society must provide for its own wants, every congregation must naturally make provision for its own pastor, church, and school. The pastor, who has pre- pared himself by years of study and prayer for the sacred ministry, devotes himself to the welfare of his people. It is not only a sign of faith, but also an evidence of justice and good will if the faith- ful contribute liberally to the interest of the parish. In the Old Law, God said : "I have given to the sons of Levi all the tithes of Israel for a possession, for the ministry wherewith they serve Me in the tabernacle of the Covenant" (Numb, xviii. 21). In the New Law, the Saviour declared, "The workman is worthy of his hire" (Matt. x. 10). These words of the Saviour are explained as follows by St. Paul : "Who serveth as a soldier at any time at his own charges? Who planteth a vineyard and eateth not the fruit thereof? Who feedeth a flock and eateth not of the milk of the flock ? If we have sown unto you spiritual things, is it a good matter that we reap your carnal things ? They that serve the altar partake with the altar. So also the Lord ordained that they
326 THE TRUE RELIGIOS OF TO-DAY.
who preach the Gospel should live by the Gosper' (1 Cor. ix. 7-14).
The church and school buildings are for the benefit of the parishioners. In the church they assemble for divine worship. In it they hear the word of God and receive the sacraments. The school is the nursery of the parish. Here the children are brought up in the knowledge and practice of the things that make them useful cit- izens and true Catholics.
By a virtual contract, therefore, every parish is bound in justice to support their pastor, church, and schools. Every individual member of the parish is bound in justice to the congregation to contribute his proportionate share (1) for a decent sustenance of the pastor, (2) for the adequate provision of the church and its appointments, (3) for the maintenance of a parochial school, whether he has children attending or not. The necessary funds are usually raised in this country by pew- rents, voluntary subscriptions or assessments. The Sunday offerings which have been taken up from time immemorial are intended as a token of grati- tude to God for the blessings of the week. They are usually devoted to the immediate wants of the altar. Those who contribute to them have a special share in the holy sacrifice of the Mass.
27. Marriage Impediments and Dispensations.
To insure the spiritual and temporal welfare of her children, holy Church has hedged in the
MARRIAGE IMPEDIMENTS. 327
sanctity of the marriage tie with certain safe- guards called impediments. These impediments are summed up in her Sixth Precept. They are of two kinds, "diriment" and "prohibitive" im- pediments. The first kind makes a certain mar- riage invalid, the second renders it grievously sin- ful.
The principal diriment impediments are (1) defective age, (2) physical unfitness, (3) a pre- vious valid marriage not dissolved by death, (4) a substantial error regarding the identity of the parties, (5) solemn vows, (6) spiritual affinity, (7) relationship, consanguinity and affinity to the fourth degree inclusively, (8) disparity of worship, or marriage with a non-baptized person, (9) cer- tain crimes of married persons, (10) violence or compulsion, (11) public honesty, forbidding marriage with the brother or sister, parent or child, of one's fiance, (12) clandestinity. Where this last law is promulgated the presence (1) of the parish priest of either party, and (2) of two wit- nesses, is required.
The prohibitive impediments are, (1) mixed religion, or marriage with a baptized non-Catholic, (2) marriage without the three proclamations, (3) solemnizing marriage during forbidden times, viz., Lent and Advent, (4) promise of marriage to another, (5) simple vow of chastity.
In the United States Catholics who marry be- fore a non-Catholic minister incur excommunica^ tion.
328 THE TRUE RELIGION OF TO-DAY.
A dispensation is an exemption from a marriage impediment. If a Catholic is determined to as- sume the double burden of a forbidden marriage, a dispensation may be granted by the Pope and his delegates for a grave reason. According to the gravity of the reason given, a dispensation may be obtained from the Diriment Impediments of collateral relationship, public honesty, spiri- tual affinity and disparity of worship. A less grave reason suffices for a dispensation from any of the Prohibitive Impediments.
The grave reasons which would justify a person in asking and the Church in granting a dispen- sation from a diriment impediment, excepting great poverty and advanced age of a Catholic woman, mostly belong to that category of which St. Paul says that it should not so much as be mentioned among Christians.
28. Divorce and Separation.
Divorce, or the attempted dissolving of the mar- riage tie by civil authority, is one of the greatest evils of our day. It is not only a sin and a shame, it is a crime. "What God hath joined together let no man put asunder" (Matt. x. 9). This positive law of Jesus Christ is supported by many cogent reasons. (1) The Christian propagation of the human race requires the indissolubility of the marriage tie. (2) Education is jeopardized with- out it. (3) The natural conditions of the mar- riage contract are "for better or for worse, till
CATHOLIC ETIQUETTE. 329
death doth part." (4) The rights to property and of natural inheritance are interfered with by divorce. (5) Matrimony, like the union of Christ with His Church, of which it is a figure, should be indissoluble. (6) The perfection of the Gospel demands this indissolubility. (7) Especially do public morality and the stability of the state re- quire a solid foundation, which can be no other than the family held together by an indissoluble marriage tie.
Separation, or the suspension of the actual mar- riage relations, may become lawful for a grave reason. For a temporary separation, mutual con- sent for the sake of health, business, etc., suffices, but a permanent separation is not lawful except for adultery or grave danger of corporal or spiri- tual harm. Where legal rights ought to be safe- guarded, such a separation may even be lawfully ratified by the civil court. Before a Catholic can conscientiously take this step, however, he is bound under pain of mortal sin to obtain the per- mission of the bishop of the diocese in which he resides.
29. Catholic Etiquette.
The entire law may be summed up in one word — charity. Many rules have been formulated to guide man in his devotion to his neighbor. Catho- lic etiquette prescribes in particular how charity should be practised in church and home, to priest and people. We will content ourselves here with
330 THE TRUE RELIGION OF TODAY.
merely stating the decalogue of Catholic etiquette for Sunday observance. You will avoid annoy- ance to others by remembering it.
1. Make a serious effort to come to church in time for divine services.
2. Do not disturb the faithful by unnecessary talking in the vestibule.
3. Enter the church modestly, genuflect rev- erently and take the last place in the pew.
4. Remember that, like the publican, you have come to the temple only to pray.
5. Use your prayer-book or rosary-beads un- ostentatiously.
6. Kneel, sit, stand or genuflect at the proper times.
7. Patiently await your turn when going to confession and holy communion.
8. Leave the church with modesty and recol- lection, not until the priest has left the altar.
9. Always greet the pastor and sisters without first awaiting their salutation.
10. Instruct your non-Catholic friends on these points before bringing them to Catholic services.
30. "Be Ye Therefore Perfect."
To grow in perfection is a law of nature as well as a commandment of Jesus Christ. Every indi- vidual creature of God tends to the perfection of its nature. For the lily of the field and the bird of the air this tendency is a physical necessity. For man it is partly a physical necessity and partly a
"BE YE THEREFORE PERFECT." 331
moral obligation. As it would be wrong for man deliberately to injure his physical growth, so it would be a greater wrong to remain in voluntary ignorance or become the slave of sinful habits. As life is necessarily a journey ever onward, so man's intellectual and moral upward growth should correspond with the development of his physical stature and his temporal progress. The economy of God's works admits of no stagnation. If man comes to a deliberate intellectual or moral stand- still, he not only puts himself at variance with the designs of the Almighty, but at the same time begins to gravitate from the eminence he has al- ready attained.
The possible perfection of every creature cor- responds to its concrete nature. Not every man can attain the physical perfection of an athlete, nor the intellectual acumen of a St. Augustine or a St. Thomas. But every man has equally a free will and the grace of God. By freely co-oper- ating with the divine aid, we can all attain moral perfection according to the model shown us on the Mount. The capital is given us. The oppor- tunity presents itself throughout life. The prog- ress practically depends on our "good will/' Hence our dear Saviour merely emphasized a law written on our very nature when He commanded us say- ing, "Be ye therefore perfect as also your heavenly Father is perfect" (Matt. v. 48).
332 THE TRUE RELIGION OF TO-DAY.
III. Spiritual Aids Fostered by the True Religion.
i. The Word of God.
The Word of God, as we have seen, imparts the divine knowledge of man's origin, destiny, and means of salvation. Man must know the way be- fore he can follow it. He must have a knowledge of the supernatural life before he can live it. The Word of God communicates this knowledge. Hence it is of the greatest practical importance to man. That Word was spoken by God many, many years ago. However, since God loves man to-day as much as He did centuries ago, He has given man the in- fallible guidance of His Church. By her aid we can discern the Word of God as truly as the patriarchs and prophets of old to whom He spoke directly. The Church is sent to "teach all nations." She fulfils her mission by preaching and by spreading Catholic literature. Hence you show your "good will'' to profit by the Word of God by listening to sermons, and by reading good books, magazines, and papers.
A certain amount of God's Word is essential. Every Christian should know that there is (1) one God, (2) three divine Persons, (3) that God cre- ated all men for heaven, (4) that God the Son became man and died on the cross for the Re-
GRACE. 333
demption of mankind, (5) that He established the Catholic Church tp lead man to heaven, (6) that He instituted seven sacraments as fountains of grace, (7) that He promised to hear our prayer,
(8) that He insists on the observance of the "Ten Commandments" and the "Six Precepts/'
(9) that He rewards the good eternally in heaven and punishes the wicked in hell, (10) that on the last day the dead will rise again and be united again body and soul forever.
A person of good will, however, does not con- tent himself with a knowledge of the bare essen- tials of God's Word. He tries to learn more and more. He actually hungers for the Word of God. He listens with attention to the Sunday sermons. He reads profitable books. He reflects. He has his doubts cleared up. He is anxious to enlighten others. At least he is "ready always to satisfy every one that asketh him a reason of that hope which is in him" (1 Peter iii. 15).
2. Grace.
Grace is a supernatural gift of God bestowed on man for his salvation. It is granted through the merits of Christ. The word "grace" comes from the Latin "gratis," which means free and un- merited. Grace is a free gift of God superadded to His natural gifts. The natural gifts of man distinguish him from the rest of creation. But they do not make man a child of God. Neither do man's natural gifts enable him to act as the
334 THE TRUE RELIGION OF TODAY.
brother of Jesus Christ and heir to the kingdom of heaven. This is done by grace alone.
Man will live after he leaves this stage of life. His soul is immortal. The Word of God tells man that he is destined for heaven, that heaven is his true home. We read in the Gospel that the prod- igal son was clothed in new garments before he re-entered his father's house and seated himself at the banquet which was prepared in his honor. In like manner, it is not sufficient for man to be destined for heaven, but he must be arrayed in those spiritual ornaments which make him pre- sentable at the heavenly banquet. These spiritual ornaments are God's grace and the result of man's deliberate co-operation with that grace.
Grace is bestowed on man through the merits of Christ. It is of two kinds, sanctifying and actual. The first makes man a child of God. The second enables him to act as a child of God. By freely acting as a child of God, or co-operating with His grace, man adorns himself with the merit of good works and prepares himself to enter heaven, his true home, and enjoy the banquet there pre- pared for all the children of God.
3. Necessity of Grace. The grace of God is absolutely necessary for mans salvation. Without wings a bird cannot fly. Without feet he cannot walk. So man cannot be- come a child of God or earn heaven without the grace of God. The grace of God gives man a new
SANCTIFYING GRACE. 335
life, a divine life. It enables man to live for the honor and glory of God, out of love for Him, ac- cording to His holy will. What life and nourish- ment are for man in the natural order, that grace is for him in the supernatural. Hence Our Saviour says, "Without Me you can do nothing" (John xv. 5). "Unless you are born again of water and the Holy Ghost you cannot enter the kingdom of heaven" (John iii. 5).
Objections.
1. I can go to heaven without the aid of grace. — You remind me of the boy who tried to raise him- self up to heaven by his boot-straps. Without God's grace you will have no more success.
2. At least I can do something meritorious without grace. — "Without Me you can do nothing" (John xv. 5).
3. Didn't Christ promise paradise to a thief ? — Yes, because he co-operated with grace as soon as he received it. He was called "at the eleventh hour."
4. Sanctifying Grace.
Sanctifying grace is that grace which makes the soul holy and pleasing in the sight of God. On account of its effect, sanctifying grace is also called the grace of justification. Because it is permanent of its nature, it is also called habitual grace. Our first parents were created in the possession of this grace, but they forfeited the same by sin. In con-
336 THE TRUE RELIGION OF TODAY.
sequence of this sin of Adam and Eve, their de- scendants are born deprived of this grace. Hence the necessity of being born to grace, of being "born again of water and the Holy Ghost." That spiritual birth makes man a child of God, a brother of Christ, an heir to the kingdom of heaven. It makes him by adoption what Christ is by nature, the child and heir of God.
Unless deliberately destroyed by mortal sin this spiritual life of the soul will continue not only through life, but even throughout eternity. But no matter how long a person may have been a friend of God, no matter how just, how holy, how pleasing to God, he can commit sin at any stage of his life. He can always forfeit this grace by mortal sin. Since grace is a free gift of God, we should "watch and pray lest we fall into tempta- tion." We should be humble, because "God gives His grace to the humble."
Objections.
1. If I am once justified I cannot sin. — That thought might make a Judas of the best of us.
2. The justified are exempt from the law.— Grace is not an exemption, but a means of fulfilling the law.
3. Grace takes away our free will.— That is a false doctrine and gives false assurance.
5. Actual Grace.
Actual grace is that transient help which God
GOD GIVES SUFFICIENT GRACE. 337
gives man to do good. To do good man needs three things besides the opportunity. These are (1) knowledge in the mind, (2) the desire in his heart, (3) the necessary power to realize his desires. Actual grace furnishes this threefold help. It enlightens the mind. It allures the heart. It strengthens the will and enables it to act rightly. Grace counteracts ignorance and prejudice in the mind, and passion and human respect in the will. It anticipates, perfects and crowns every Chris- tian action. Because the merits of Christ are infinite and God infinitely good and merciful, He is ever ready to assist all "of good will." Every human co-operation with grace (1) earns super- natural merit, (2) makes man dearer to God, (3) entitles him to receive an increase of grace.
6. God Gives Sufficient Grace to All.
God gives to every human soul sufficient grace to work out its salvation. This His infinite per- fection demands of Him. God was free to create or not to create. But His perfection necessitates Him to perfect His work. Man often makes a botch of his work, not so with God. Man may lack in wisdom of design, in will or power of exe- cution, not so with God. Whatever God does, un- hampered by the perverseness of a created free will, must be perfect in its individual nature. When God created man and destined him for heaven, He gave him a perfect body and a perfect soul, a perfect intellect and a perfect will. He gave man,
338 TEE TRUE RELIGION OF TO-DAY.
besides, the means of increasing that perfection to an indefinite degree, thereby to increase his cer- tainty of and reward in the next world. The per- verse will of man, alas, has frustrated the plans of God in regard to many a soul. But the goodness and mercy and good will of God have not been changed by the perversity of man. We do not do God justice by admitting only that He gives suffi- cient grace to all mankind. Judging from the evidence of His perfection and goodness, we can safely say that God will do all the free will of man will permit, to bring all His rational creatures to that perfection which He had planned for them from all eternity.
In ages gone by God sent special messengers to help those of good will to a knowledge and possession of the truth and the means of salvation. Who will assert that God does not do the same to-day? Who knows the communion which God holds with the individual soul by His grace? His perfection and goodness would prompt God to send an angel from heaven to bring a benighted heathen of good will to life eternal, if no other means were at hand. Every person that was ever lost was lost solely because at some time of his life he deliberately opposed the grace of God and never repaired that fault.
7. Co-operation with Grace.
Co-operation with the grace of God is absolutely necessary for the salvation of a free agent. Though
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God the Son repaired the sin of man by shedding His Heart's blood on Calvary's heights, man cannot be saved against his will. A person may be forcibly rescued from fire on land or the waters of the deep, but no one can be saved from the death of the soul against his free will. The God who gave man a free will will not rob him of his liberty to bring him to life eternal. The God who loves man with an infinite love pleads indeed with him and says: "My child, give Me thy heart" ; but He desires the spontaneous love of a child, not the service of a slave. Heaven is man's future home, not as a gift, however, but as a reward for fidelity in co-operating with divine grace. Co-operation with grace is as necessary for salvation as grace itself. Both are necessary. Both are indispensable.
A person who persistently refuses nourishment must eventually die. In a spiritual sense, it is the same with man's co-operation with grace. Even though a person has been born to the spiritual life, if he does not nourish that life by seeking God's grace and co-operating with it, he will die the death of spiritual starvation. A "good will," a persevering good will in co-operating with grace is essential to man's salvation.
8. Salvation : The Grace of Perseverance.
Salvation consists in working out man's destiny. It is the true solution of the problem of life. Practically, it consists in keeping the command- ments during a few years, and thus meriting the
340 THE TRUE RELIGION OF TODAY.
eternal joys of heaven. It is the result of fidelity to grace.
By seeking the honor and glory of God, out of love for Him, according to His holy will, man uses the means of grace and faithfully corresponds with the divine designs. This fidelity, or constant "good will" on the part of man, entitles him to coristant new graces. He receives a regular chain of grace which enables him habitually to conquer every temptation till he finishes his earthly course. This chain of grace is called the grace of perseverance. It cannot be strictly earned. It is a pure gift of divine love and mercy. But it will infallibly be bestowed upon every one that makes the right use of the means of grace and co-operates with the divine aid.
9. Means of Grace. God has placed the means of grace within the reach of all of good will. God has no need of man In His infinite goodness God created man to His own image and likeness and destined him for the joys of heaven. He sacrificed His only-begotten Son for the redemption of mankind. He knows that even now no man can go to heaven without divine aid. He therefore places the infinite merits 01 Jesus Christ at man's disposal. But what would all the merits of the Saviour profit man, if he had no means of appropriating them? Absolutely nothing. What would the fortune of a parent bene- fit a starving child if it had no means of sustain-
THE GREAT MEANS OF GRACE. 341
ing life ? God, who loves man with a greater love than ever a mother loves her child, knows all this. He knows all things. In His infinite goodness, love, and mercy, God has therefore provided suit- able means for the salvation of all of good will. These means are of two kinds. The one is uni- versal, the other particular. The first is the privi- lege of prayer. St. Alphonsus calls this the great means of salvation. The other kind consists of those sacraments which Jesus Christ has left be- hind Him in the Church.
10. The Great Means of Grace.
Prayer is the great means of grace. It is great because it is universal and efficacious. It is within the power of every one. God, who is so wise and kind and good, has placed this means of grace in every human heart. Prayer is, indeed, the uni- versal means of supernatural aid. It is the golden key with which the child as well as the theologian, the sinner as well as the saint, can unlock the treasures of divine mercy. The innocent cry of the child, the realizing petition of the theologian, the repentant groan of the sinner, and the fervent sigh of God's chosen souls are equally rendered efficacious by a good will. God does not con- sider man's deserts, his past or future, when he prays. He regards rather the infinite treasures of His crucified Son and man's present good will. So anxious is He to hear man's prayer, that He actually tells us that "He stands at the door and
342 THE TRUE RELIGION OF TODAY.
knocks" He stands at the door of your heart, 0 Christian soul, knocking, begging for admission. In proportion as you open your heart by prayer will the Light of God enlighten your mind strengthen your will and inflame your heart with His love. Prayer will obtain for the unbeliever the ^ft of faith. Prayer will unlock the true Church to the non-Catholic of good will. Praver will procure for all of good will the ordinary graces necessary for a virtuous life.
ii. The Sacraments of the Catholic Church.
Jesus Christ has left seven sacraments as foun- tains of grace in the Catholic Church. We have already seen what these sacraments are, and that their number corresponds to the seven spiritual wants of the human race.
The universal consent of Christianity up to the sixteenth century admits that our divine Saviour instituted seven sacraments. They are called Baptism, Confirmation, Holy Eucharist, Penance Extreme Unction, Holy Orders, and Matrimony; These names may, indeed, be of more modern origin. But the external sign was instituted by Jesus Christ. If the sacraments originated since the time of Christ, history would give us the cir- cumstances of so important an event. If the uni- versal belief in seven sacraments is false, then Christ did not keep His word. And the Holy Ghost was untrue to His charge if He permitted a corruption of faith to destroy the Church, against
BAPTISM. 343
which the Saviour said that not even the powers of hell should prevail. To assert this would be a blasphemy. Hence the Catholic Church was right when she declared that "if any one would say that the sacraments of the New Law are more or less than seven, or that any of these are not true sac- raments, let him be anathema" (Council of Trent, sess. 7, can. 1). Two sacraments are intended primarily to confer sanctifying grace. They are Baptism and Penance. They are called sacraments of the dead, because they give spiritual life to the soul. The other five are called sacraments of the living, because those who receive them worthily should be living the life of grace, and receive an increase of spiritual life through the same.
Three sacraments, Baptism, Confirmation, and Holy Orders, by one reception attain the end for which Christ instituted them. They therefore im- press an indelible character on the soul. This sign will redound to the greater honor of the elect and to the greater confusion of the reprobate.
12. Baptism.
Baptism is the sacrament of regeneration, or spiritual birth. It elevates human beings to the dignity of children of God, brethren of Jesus Christ, and heirs of heaven. It remits all sin of which the recipient is guilty, and confers upon him sanctifying grace. In the sight of men, Baptism makes Christians of those who receive it validly. The necessity of Baptism was emphasized by Our
344 TEE TRUE RELIGION OF TO-DAY.
Saviour when He said to Nicodemus: "Amen, amen I say to thee, unless a man be born again of water and the Holy Ghost he cannot enter into the kingdom of God" (John iii. 5). On account of this urgent necessity, Jesus Christ ordained that any person having the use of reason can baptize validly. It matters not whether a person be a Catholic or a non-Catholic, a believer or an unbe- liever; as long as he has the good will and places the external sign, he can baptize validly. Baptism is ordinarily administered by pouring water on the person to be baptized while saying, "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost." The external sign of the inter- nal grace in holy Baptism is the washing or flowing of water, on the body of the person baptized. This end is attained in three ways, (1) by pouring (2) by immersing, and (3) by copious sprinkling. If it is impossible to receive this sacrament of water and the Holy Ghost, its effect may be pro- duced (1) by shedding one's blood for the faith of Christ, or (2) by an ardent wish to receive Baptism, and an earnest good will to do all that God has ordained for man's salvation. The former is called Baptism of blood, the latter Baptism of desire. A child that is in good health should never be baptized without the consent of the par- ents. If it is dangerously sick, however, it is an aet of charity to baptize it even without permis- sion. Before an adult person can be validly bap- tized he must have the intention of receiving this
BAPTISM. 345
sacrament. He must also be sorry for all his actual sins, all of which are then forgiven by this wise and merciful institution of Jesus Christ. Except in danger of death, an adult should never be baptized without first being well instructed in the teaching and practice of the true Eeligion. The essential truths which every adult must be- lieve are: (1) There is one God. (2) God is just: He rewards the good and punishes the wicked for all eternity. (3) In God there are three divine Persons : the Father, the Son, and the Holy Ghost. (4) Jesus Christ, the Son of God, became Man and died on the cross to redeem us from sin and hell.
Objections.
1. Infant baptism is invalid. — Is that why the Saviour said, "Suffer the little ones to come to Me"? (Matt. x. 14.)
2. The Apostles never baptized children. — That assertion is easier made than proved. St. Paul baptized Lydia and her household (Acts xvi. 15), the prison-keeper and all his house (Acts. xvi. 33) and the household of Stephanus (1 Cor. i. 16). What constitutes a household, if not parents and children ?
3. But a child has not the use of its reason. — But it has its guardians who can lawfully act for its interest.
4. A child should always act for itself in a matter like this. — Tut, tut! If you had a child which would be made heir to a vast estate if you
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gave your consent, would you hesitate in consult- ing the temporal interests of that child? And is not the kingdom of heaven more valuable than all earthly treasures?
5. Baptism is not necessary for heaven. — "Un- less a man be born again of water and the Holy Ghost he cannot enter the kingdom of God" (John iii. 5).
6. John the Baptist baptized by immersion; hence that alone is the true baptism. — The bap- tism of John was only an external profession of repentance, hence, no sacrament at all. St. Paul therefore rebaptized those Ephesians who had re- ceived only the baptism of John the Baptist (Acts xix. 4).
7. Can heaven be obtained for children who die before birth? — God is infinitely good. He made the law of Baptism. May He not dispense from the law in answer to the fervent prayer of parents ?
8. What becomes of children who die without Baptism? — Two things are certain: (1) They are excluded from the joys of heaven; (2) They suffer no positive pains of hell. They probably enjoy a natural happiness.
13. Confirmation. Confirmation is a sacrament which confers the Holy Ghost with His special gifts upon the bap- tized to make them strong and perfect Christians. The outward sign of Confirmation consists in
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the anointing of the forehead by the bishop with chrism in the form of the cross, while saying, "I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father and of the Son and of the Holy Ghost." The Apostles confirmed the first Chris- tians as soon as they were sufficiently instructed (Acts vii. 17).
We have already seen that the Holy Ghost has a twofold mission: to keep the Church in holiness and truth, and to sanctify individual souls. It is especially for the latter purpose that He is re- ceived in Confirmation. It is true, He took up His abode in the human heart at Baptism. His reign is strengthened there by the worthy reception of all the sacraments, by the performance of good works, by every humble prayer. But it is especially in Confirmation that the Holy Spirit comes with His sevenfold gifts. His Wisdom detaches us from the world. The gift of Understanding gives us spiritual insight. His Counsel aids us to seek first the kingdom of God and His justice. By Fortitude He enables us to triumph in trials and temptations. His Knowledge engraves the law of God on our hearts. The gift of Piety gives us a relish for our spiritual duties. The Fear of the Lord disposes us to avoid offending God, out of fear of His punishments.
Before a person is admitted to Confirmation, he should be thoroughly instructed in the teaching, practice and obligations of a Catholic. In the
348 THE TRUE RELIGION OF TO-DAY.
United States it is, therefore, customary to receive Confirmation after a person has first been duly- prepared for holy communion.
14. The Holy Eucharist: Its Institution.
The Holy Eucharist is the sacrament which con- tains the body and blood, soul and divinity of Jesus Christ. The God-Man is really and truly present in this sacrament under the appearance of bread and wine. This sacrament of divine love gives the Author of all grace to man and unites Him intimately to all who receive Him into a pure heart.
Jesus Christ instituted this sacrament at the Last Supper. Perhaps no teaching of faith is so clearly and so repeatedly stated in the Bible as the doctrine of the Real Presence of the God-Man in the Sacrament of His love. Other truths are usually taught by one or the other inspired writer. But this doctrine is clearly given by at least five. AVhat may seem more remarkable still on second thought is that Sts. Matthew, Mark, Luke, and Paul record the essential fact of the institution of the sacrament in the selfsame words: "This is My body/' "This is My blood."
After Jesus had eaten with the Apostles on that eventful evening, He took bread, "blessed and broke ; and gave it to His disciples, and said : Take ye and eat. This is My body. And taking the chalice He gave thanks : and gave to them, saying : Drink ye all of this. For this is My blood of the
HOLT EUCHARIST: ITS INSTITUTION. 349
New Testament which shall be shed for many unto remission of sins" (Matt. xxvi. 26). He then gave the Apostles the power of perpetuating this insti- tution of His love, saying: "Do this in com- memoration of Me" (Luke xxii. 19). These words of our divine Saviour have always been taken in their literal sense by that Church which Christ founded on Peter and entrusted to the unerring guidance of the Holy Ghost.
Objections.
1. Christ meant His words in a figurative sense. — Do you mean to say that Christ, the divine Teacher, deliberately deceived His followers for sixteen centuries?
2. The bread and wine are memorials of Christ's love. — They are all that and more.
3. Christ is spiritually present. — How can a material body be spiritually present? Christ is "really and truly" present in the Sacrament of His love.
4. The substances of bread and wine are pres- ent at the same time as the body and blood of Christ. — That is bad philosophy, bad theology, and bad private interpretation.
5. The body and blood of Christ are myste- riously present only in the act of communion. — But Christ said, "This is My body," "This is My blood."
6. How can this be done? — -That is just what the Capharnites could not understand and there-
350 THE TRUE RELIGION OF TO-DAY.
fore would not accept. "Will you also go away?" (John vi. 68.)
15. Transubstantiation, or, the Mystery of the Real Presence.
The wonderful and singular change of the en- tire substance of bread into the body of Christ, and of the entire substance of wine into the blood of Christ, while the appearances of bread and wine re- main, is called Transubstantiation (Cone. Trent, sess. 13, cap. 4, can. 3). Transubstantiation is a total change of one substance into another. Eeason insists on four things for such a change: (1) That the elements entering into this change really exist. (2) That the substance which is changed ceases to exist with the transition of the change. (3) That it ceases to exist in virtue of the change into the other substance. (4) That the accidents, or ap- pearances, of the first substance remain as before. By means of this mysterious change the body and the blood of Christ are reproduced — not created — in such a way, says St. Alphonsus, "that if the body of Christ did not exist in heaven, it would begin to exist in the Holy Eucharist."
Thus Christ is really, truly, substantially and permanently present in the Holy Eucharist, as long as the appearances of bread and wine remain. He is equally present under both species, or ap- pearances. The living body and the living blood of Christ are in the Eucharist. They are not sep- arated in heaven. Neither are they separated in
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the Eucharist. The presence of one by concomi- tance necessitates the presence of the other. Hence St. Paul says, "Whoever shall eat this bread or drink the chalice of the Lord unworthily, shall be guilty of the body and the blood of the Lord" (1 Cor. xi. 27).
Since the divinity of Christ is substantially united with His humanity, it is evident that by concomitance the divinity of the Second Person of the Blessed Trinity is specially present in the Holy Eucharist. This truth constitutes what is famil- iarly called the Real Presence. From this it plain- ly follows that a genuflection or any other mark of adoration and worship paid to the Holy Euchar- ist is not idolatry, but is a well-regulated act of Eeligion.
Objections.
1. It is impossible for the body of Christ to exist under the appearance of so small a particle. ■ — What is impossible to man is not impossible to .God as long as it is not self -contradictory.
2. It is impossible for one body to be in many places at the same time. — The truth of that asser- tion may be questioned. It certainly is proved un- true by the sacramental presence of God on our altars.
3. It is incomprehensible! — Except by faith, which is "the evidence of things that appear not" (Hebr. xi. 1),
352 THE TRUE RELIGION OF TODAY.
16. Holy Communion, or, the Holy Eucharist as a Sacrament.
Holy communion is the receiving of the Sacra- ment of the Eucharist. This union is appropriate- ly called communion because it is a voluntary communing and mutual oblation of Jesus Christ and His friends through this Sacrament of His love.
Holy communion is necessary for the salvation of adults both by divine and by ecclesiastical pre- cept. "Unless you eat the flesh of the Son of man and drink His blood you shall not have life in you" (John vi. 54), said Our Saviour to the doubt- ing Capharnites. We have already seen that the reception of holy communion is commanded by the Church during Easter time.
Being a sacrament of the living, the Holy Eucharist ought to be received in the state of grace. It would be giving Jesus the kiss of Judas to approach the holy table in the state of mortal sin. Instead of giving grace, an unworthy com- munion would increase the sinner's guilt, draw down God's temporal chastisement and pave the way for eternal damnation.
On the other hand, however, a devout holy com- munion (1) increases sanctifying grace, (2) re- mits venial sin by increasing divine charity, (3) remits the temporal punishment due to sin, (4) fortifies the soul against actual sin, (5) produces a spiritual sweetness in the heart, (6) effects a close (moral) union with Christ, (7) strengthens the
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bonds of fraternal charity, (8) lessens evil in- clinations and increases the love of purity, (9) procures final perseverance, (10) gives divine as- surance of immortality and a glorious resurrection. The essential preparations for a devout holy communion are (1) freedom from mortal sin, (2) abstinence from all food and drink from previous hour of midnight.
Objections.
1. Why do you receive holy communion fast- ing ? — It is prescribed as an act of reverence.
2. Do Catholics ever receive holy communion when not fasting ? — Yes, when in danger of death.
3. Why do the laity receive holy communion only under one kind? — This is prescribed by the Church: (1) To avoid profanation by spilling the chalice. (2) On account of the difficulty of procur- ing the necessary wine. But especially (3) to emphasize the true doctrine of the Eeal Presence.
4. The priest receives both the chalice and the bread. He therefore receives more than the laity. — That is confusing the form with the sacrament. Both priest and people equally receive the sacra- ment.
17. Holy Mass, or, the Holy Eucharist as a Sacrifice.
The Holy Eucharist as a sacrifice is the unbloody offering of the body and blood of Christ, to the heavenly Father, under the appearance of bread
354 THE TRUE RELIGION OF TO-DAY.
and wine. This is called the sacrifice of the Mass. We have already seen the nature and necessity of sacrifice, as well as the claims which the Mass has of being the sacrifice of the New Law.
All admit that the sacrifice of Jesus Christ on Calvary was a real sacrifice. Whoever, therefore, believes in the Real Presence must admit that the "offering" at the Last Supper, which preceded, and the holy Mass, which follows "from the rising of the sun to the going down of the same," are truly a sacrifice. For they are substantially the same. On the cross as well as in the Mass, Jesus Christ is the eternal High Priest. He is also the Victim. In the holy Mass the sacrifice of the cross is not only commemorated and represented, but unceasingly continued, repeated and multiplied, and its fruits applied. Jesus Christ is a Priest for- ever according to the order of Melchisedech (Ps. cix. 4). He daily offers Himself for the same pur- pose on the altar as He did on Calvary. As St. Augustine says, "He is both the Priest and the Ob- lation." Jesus Christ, therefore, is the principal Priest, who uses the agency of His duly ordained minister at the altar, even as He used the blind agency of the executioners on Calvary.
The sacrifice of the Mass not only offers God the homage of adoration and thanksgiving, but equally propitiates His anger and obtains His aid. This doctrine follows from the very idea of "an accept- able sacrifice."
The sacrifice of the Mass necessarily pleases
PENANCE, SACRAMENT OF GOD'S MERCY. 355
God and inclines Him to our aid. Where the will of God alone is concerned, this sacrifice is neces- sarily efficacious. But where the "good will" of man must co-operate, the effect is proportionately dependent on human co-operation.
The sacrifice of the Mass may be offered for the living and the dead. It may be offered for all the living that they may be converted, grow in grace and persevere. It may be offered for the dead who have died in union with the Church, that their entrance into heaven be hastened. Every Mass is offered for the welfare of the entire Church and for some most particular intention. Those who assist at Mass have a special share in the sacri- fice. But those for whom the sacrifice is specially offered derive the greatest benefit from it. It is an act of Christian charity to have the sacrifice of the Mass offered for our deceased relatives and friends. As far as we are concerned, however, it is better for us, as St. Leonard of Port Maurice teaches, to have the sacrifice of the Mass offered for our benefit while we are living than to wait till after our death.
18. Penance, the Sacrament of God's Mercy.
Penance is truly the sacrament of God's mercy. It was instituted by Jesus Christ for the remission of those sins which man may commit on his jour- ney through life, after he has been born to the spiritual life in holy Baptism. Jesus Christ is
356 THE TRUE RELIGION OF TODAY.
the God of infinite wisdom. He knew the weak- ness of human nature, the trials and temptations of life. He saw that the vast majority of adults are not only in danger of sin, but actually fall by the wayside of life before they reach the mystic heights of Calvary. He saw that if He did not give man some hope of recovering sanctifying grace after Baptism, His suffering and death would practically be in vain. But was God obliged to give man this second, this third, this indefinite chance to begin again? By no means. This is the effect of His compassionate love, of His condescending mercy. In truth, this sacra- ment is the sacrament of God's infinite mercy.
As we have already seen in the chapters on Re- pentance and Forgiveness, Jesus Christ gave all of "good will" not only the hope but even the certainty of pardon in this sacrament. We must admit that we are all sinners. This sacrament, then, is the only door by which we can enter heaven if we have offended God grievously after Baptism. If we have the honest sentiments of the publican in the Temple this sacrament offers us pardon for the past and hope for the future. We might well despair without it. But now there is pardon, peace, hope, divine certainty at all times for all of good will. Let us thank the merciful Saviour for that tribunal of His mercy which He estab- lished when He said to the priests of His Church, "Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them" (John xx. 22).
TEE EXAMINATION OF CONSCIENCE. 357
To receive the Sacrament of Penance worthily we must do five things: (1) examine our con- science, (2) be sorry for our sins, (3) make the firm purpose never more to offend God by mortal sin, (4) confess our sins to a duly authorized priest, (5) make satisfaction for our sins.
19. The Examination of Conscience.
The examination of conscience is a serious ef- fort to call to mind the sins we have committed since our last worthy confession. It is a necessary preparation for an honest confession. Conscience is the judgment of our reason about the morality of our individual actions. When our conscience is not blinded by delusion, passion or human re- spect, it re-echoes the Law of God in our heart. When we hearken to its voice, it approves, but when we disregard its dictates, it condemns our conduct. These judgments of our conscience are stored up in our memory. By examining our con- science we, therefore, mean the recalling to mind of those acts in which our conscience has con- demned us for acting contrary to its dictates.
If a person has reason to think that he has grievously sinned, he is bound under pain of mor- tal sin to examine his conscience before going to confession, so as not to commit a sacrilege. By a serious effort we mean moral diligence, ordinary care to find out the truth. We use at least or- dinary care of our health. We do the same in per- forming our professional duties. Does not reason
358 THE TRUE RELIGION OF TO-DAY.
demand that we do at least as much for our im- mortal souls?
Two things should determine the time and at- tention we ought to devote to this examination: (1) the length of time that has elapsed since our last worthy confession; (2) the condition of our conscience during that time. As it takes more time to read an entire book than to glance at only a few pages, so it takes more time to study the records of conscience for years than the records of a few weeks. Moreover, since the presumption is that a negligent Christian would commit more sins under similar circumstances than a fervent one, we should also consult the condition of our conscience during this period in determining on the time we ought to devote to an honest exam- ination.
In the actual examination of our conscience we should pay particular attention to three things: (1) the necessity of prayer, (2) the point of time from which we desire to examine ourselves, and (3) order in our examination. Prayer is neces- sary for divine light. By sin we go away from God, the eternal Light, into spiritual darkness. As the light of God's grace enters our soul, however, we gradually see ourselves as God sees us. We must then fix in our mind the time of our last worthy confession, for we must review the period that has elapsed since then. In our examination we should proceed orderly. Order is heaven's first law. It is also a great saver of time and energy.
CONTRITION. 359
We know that our liberty has been limited by God's holy law. We can, therefore, discover the wrong we may have done by examining ourselves on the Decalogue, the Precepts, and the particular duties of our state in life. We shall find a help in this examination by using a prayer-book. A book which has been found of special help to all of good will in making an honest examination of con- science is the "New Mission Book."
20. Contrition.
Contrition is a hatred of sin and a true grief of the soul for having offended God. Of its very nature, contrition is necessary for the forgiveness of sin. It is also commanded by God and His Church. When a person deliberates about com- mitting a mortal sin he weighs God in the balance of his heart. He calmly considers the infinite majesty and goodness of God on the one hand, and the false excellence and apparent goodness of the evil deed on the other hand. If he does wrong, he allows his perverse inclinations to decide in favor of the sinful action. He turns his back on God. He prefers a momentary indulgence to the God of infinite majesty and love. When the sinner therefore enters into himself he must break with sin and return to God. Like the prodigal son, he regrets the step that he has taken. He regrets the harm he has done to himself. He cannot recall the past, but if he is of good will he will not only reverse his judgment and detest the evil of his
360 TEE TRUE RELIGION OF TODAY.
choice, but also grieve for having offended God. This is contrition. It is the deliberate undoing of the sinner's perverse will. It is required of man by his very nature as a free agent before he can hope for pardon.
If the sinner is prompted in this repentance by the love of God, his contrition is perfect, but if he is prompted by motives of self-love, which mani- fest themselves in fear of hell or dread of the loss of heaven, the contrition is only imperfect. A re- bellious child may repent and honestly say, "Mamma, I am sorry because I have hurt your feelings. I will never do it again." Or it may say, "Mamma, I am sorry for having been naughty, because I have deserved punishment." So peni- tent man sometimes says, "0 my God, I am sorry for having offended Thee, who art so good and deserving of all love." But oftener he is thinking only of himself and says, "0 my God, I am sorry for my sins because I deserve the loss of heaven and the pains of hell." The first is an act of per- fect contrition, the latter of imperfect contrition, or attrition. The first is virtually an act of the love of God. It therefore remits sin when united to a determination of going to confession. Though imperfect contrition suffices for the forgiveness of sins in the tribunal of penance, we should always endeavor to have perfect contrition.
As sin comes from the heart, so must contrition come from the heart. It must spring from the motives of the faith already mentioned, not from
THE PURPOSE OF AMENDMENT. 361
mere natural motives. It must extend itself at least to all mortal sins. One mortal sin expels God from the heart and makes man His enemy. Kea- son tells us we cannot be the friend and the enemy of God at the same time. True contrition detests sin as the greatest evil because sin alone robs us of God and heaven, the greatest good. Still we can have perfect contrition without feeling our sorrow. Contrition is a determined act of a re- pentant good will, not a matter of sentiment.
True contrition is always founded on hope in God's mercy. When a soul honestly repents, God does not stop to bargain, as it were, about the number and the kind of sins committed. He says to all of good will, "Turn ye to Me, and I will turn to you" (Zach. i. 3). "As I live, I desire not the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye from your evil ways" (Ezech. xxxiii. 11).
21. The Purpose of Amendment.
The purpose of amendment is a fixed resolve or firm determination to remain the friend of God in the future by avoiding at least all mortal sins. The purpose of amendment is the natural re- sult and the practical test of sincere contrition. Without it the sinner would only give the kiss of Judas to his loving Saviour. This fixed resolve must above all be practical and efficacious. The repentant sinner must have his mind made up
362 THE TRUE RELIGION OF TO-DAY.
(1) to avoid all mortal sin, (2) to avoid the prox- imate occasions of mortal sin, (3) to make the proper use of means of grace. Mortal sin and the friendship of God cannot exist in the same heart at the same time. It is therefore not sufficient to say "Lord, Lord !" The sinner must show his "good will" by putting his purpose of amendment into practice. A kitten may be fascinated by a bright spark falling from the kitchen stove, and put its little paw upon it. But that lesson will suffice it for a lifetime. Why, then, does the sinner trifle again and again with that spark from hell which has seared his conscience so often? Is he lacking in judgment or in resolution? He certainly is lacking in firmness and efficacy of amendment. If he honestly promised God never to sin again, why did he leave his purpose of amendment in the confessional? Why did he not avoid the occasion, that person, that place? He realizes that he is weak, has he forgotten that God is strong and will not despise the prayer of "a contrite and humble heart" ? Let him, therefore, resolve to "watch and pray that he enter not into temptation." For even though "the spirit is willing, the flesh is weak" (Matt. xxvi. 41). Alas, a good will, a determined, efficacious good will is often lacking where there is a want of amendment. Confession may obtain pardon for the past, but it does not change human nature. It does not change the habits of sin. These the sinner must eradicate by a firm purpose of amendment.
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22. Confession.
Confession is the telling of our sins to a duly- authorized priest for the purpose of obtaining for- giveness. Jesus Christ made His priests the agents of His mercy, not the searchers of human hearts. It is evident, therefore, that before the priest can exercise this office of mercy the sinner must confess his sins. Hence St. John says, "If we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all in- iquity" (1 John i. 9). Thus it happened that when St. Paul preached to the Ephesians "many came confessing and declaring their deeds" (Acts xix. 18). Confession has always been the prac- tice of the Church from the time of the Apostles to the present day.
Confession must be made to a duly authorized priest, that is, one not only validly ordained, but also expressly delegated by the bishop in whose diocese he exercises his priestly faculties. He must have jurisdiction, as the lawyers say.
Confession must be made in a spirit of faith — to obtain forgiveness. The very idea of confession requires that it be humble, sincere and entire. The contrite heart naturally has the humility which prompted the publican in the Temple to say, "Have mercy on me, 0 Lord, for I am a sinner !" Like a patient in the presence of his physician, the truly contrite sinner will not permit shame or fear to keep him from disclosing the wounds of
364 TEE TRUE RELIGION OF TO-DAY.
his soul, but will confess his sins in all sincerity that he may be healed. Thus his confession will also be entire. Integrity, in fact, is the most im- portant quality of an honest confession. It re- quires the sinner to confess (1) every mortal sin, (2) the number of times a mortal sin was com- mitted, (3) the circumstances which change the nature of a sin, making it offend against two or more commandments at the same time. Aggra- vating circumstances need not be confessed. Sins forgotten — not concealed intentionally — do not make the confession bad. Still, they must be con- fessed if they ever come to mind.
Objections.
1. Confession is unnatural. — It is natural for man to confide in a fellow man, especially if he is recognized as a mediator between Christ and man.
2. Confession is humiliating. — Granted. But not near so humiliating as the confession at the General Judgment. Every sin must be confessed and judged. Either you confess in private and be judged by God's mercy now, or confess in public and be judged by God's justice at the end of the world.
3. Confession is an invention of priests. — Ho, Ho! If that were true (1) priests would have exempted themselves from its obligations. (2) History would give us the date of its invention and introduction.
SATISFACTION. 365
4. Confession is only a license to commit sin. — Nonsense.
5. I would become a Catholic if it were not for confession. — And I would give up all Eeligion if there were no confession or forgiveness of sins and divine certainty of pardon.
23. Satisfaction.
Sacramental satisfaction consists in performing the penance imposed by the confessor. It is in- tended as a reparation for the past and as a safe- guard in the future. This satisfaction the confessor must impose and the penitent accept. It usually consists in making reparation for injury done to a neighbor, avoiding the occasion of sin, and the recitation of certain prayers or the performance of some good works.
The reparation for the past consists in making atonement for the temporal punishment due to sin. We have already seen that, as a rule, there is more imperfection in man's repentance than in his transgression. In proportion as his contrition is imperfect, more or less temporal punishment re- mains. This is remitted at least in part by the sacramental penance. Whatever this penance or satisfaction may be, it should be performed as soon as possible. There are three reasons for this suggestion, viz.: (1) Because satisfaction is an in- tegral part of the sacrament. (2) Because as such it has special value in the sight of God. (3) Be- cause if deferred it is often entirely forgotten.
366 TEE TRUE RELIGION OF TO-DAY.
24. Extreme Unction.
Extreme Unction is a sacrament which gives health to the soul and sometimes to the body, when we are in danger of death from sickness or accident. The external sign of this sacrament is the prayer and the anointing with holy oil. St. Mark tells us that the twelve Apostles on their mis- sionary journey during Our Saviour's lifetime "anointed with oil them that were sick, and healed them" (Mark v. 13). Extreme Unction was clearly promulgated by St. James. "Is any one pick among you?" he asks. "Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick man ; and the Lord shall raise him up ; and if he be in sins, they shall be forgiven him" (Jas. v. 14, 15).
Being a sacrament of the living, Extreme Unction should be received in the state of grace. It should be received whenever a person is in danger of death, whether from sickness, a wound or an accident. Ordinarily it should be received after confession. But if a person becomes sud- denly very sick so that he cannot confess his sins or receive holy communion, Extreme Unction will forgive his sins if he has at least imperfect con- trition for the same.
There are three special effects of Extreme Unction: (1) It gives peace of mind and con-
VOCATION, 367
formity to the divine will. (2) It remits the tem- poral punishment due to sin. (3) It restores health to the body when the same is beneficial to the soul.
25. Vocation.
Vocation is the divine call and preparation of a person to a particular state in life. A state in life is a fixed manner of living established substan- tially by almighty God. He, who arranges all things wisely and disposes all things sweetly, has established various states in life. By nature and by grace God prepares every individual for the place he is to fill in the divine plan. If man does not frustrate the designs of God, he will find his vocation as naturally and as infallibly as the flowers of the field exhibit their beauty and exhale their fragrance in due season. Every human being has his particular vocation. "Every one hath his proper gift from God, one after this manner, and another after that. As the Lord hath distributed to every one, as God hath called every one, so let him walk" (1 Cor.vii. 7,17). "Consider the lilies of the field, how they grow," says Our Saviour, "they labor not, neither do they spin. If God doth so clothe the grass of the field, which is to-day, and to-morrow is cast into the oven, how much more you, 0 ye of little faith" (Matt. vi. 28). Again He says, "Fear not; the very hairs of your head are numbered" (Matt. x. 30). If God takes so great interest in what is trifling, how much greater
368 TEE TRUE RE LI G I OX OF TO-DAY.
interest will he take in the vocation and salvation of all of good will. God has shown His interest in man by destining him for heaven. But the good- ness of God did not stop there. That was only the beginning. He next mapped out for every human being a course through life adapted to his concrete nature and divine designs. By His fatherly providence He watches over the development of the vocation of every heavenly pilgrim.
Divine vocations are of four kinds: (1) to the clerical state, (2) to the religious life, (3) to a life of virginity in the world, (4) to the married life. The general signs of a vocation are: (1) A constant desire or longing to sanctify oneself in a particular state. (2) Mental, moral and physi- cal fitness for that state. (3) The absence of any obligations that would prevent such a step from being lawfully taken. A pure and devout life is a necessary and sure preparation for any vocation that God may have given us.
26. Holy Orders: The Catholic Hierarchy.
Holy Orders is a sacrament by which bishops, priests, and other ministers of the Church are or- dained and receive the power and the grace to per- form their sacred duties. There are seven "Orders" in the Catholic Church, viz., (1) of porter, (2) of lector, (3) of exorcist, (4) of acolyte, (5) of sub- deacon, (6) of deacon, (7) of priest and bishop, the episcopate being the plenitude of the priest- hood. The first four are called Minor Orders, the
HOLY ORDERS. 369
latter three Major Orders. The Minor Orders and the subdeaconate are sacramentals instituted by the Church. The other Orders pertain to the sacra- ment and are divine institutions.
To receive the sacrament of Holy Orders wor- thily it is necessary (1) to have a divine vocation, (2) to have the necessary knowledge and purity of life, (3) to be in the state of grace.
The Catholic Hierarchy consists of clerics of various grades of power and jurisdiction. The word cleric is a Greek derivative and literally means in- heritance, signifying that the cleric is "the inherit- ance of the Lord, and the Lord is their in- heritance." A man becomes a cleric by means of a sacramental called the "Tonsure." This ecclesi- astical ceremony always precedes the conferring of Minor Orders. A cleric is also called an ecclesi- astic, because he is an official of the Church.
The clerical state is essentially of divine insti- tution though in accidentals it is of ecclesiastical origin. The divine origin of this state is evident from the various words of Our Saviour to the Apos- tles : "As the Father has sent Me, so I send you." "Going therefore, teach all nations, baptizing them, etc." "Whose sins you shall forgive they are for- given them." "Do this in commemoration of Me." "You have not chosen Me but I have chosen you."
Besides the persons of the seven Orders already mentioned, there are other persons who occupy places of honor and jurisdiction in the Catholic Hierarchy. Among these are specially to be men-
370 THE TRUE RELIGION OF TO-DAY.
tioned Archbishops, Patriarchs, Primates, Car- dinals, and the Holy Father or Pope.
Clerics are bound by their state to live a life of holiness. Those in Major Orders are besides bound to celibacy, the recitation of the Breviary or Can- onical Hours, and in Catholic countries to the con- stant wearing of the cassock and the tonsure.
27. The Religious State.
The Religious State is the permanent mode of living in which Christian perfection is sought by the observance of the vows of poverty, chastity, and obedience, in community life according to a rule approved by the Church. To enter the Religious State two things are essential, (1) a perpetual re- ligious profession on the part of the individual; (2) the acceptance of this profession by competent authority.
The Religious State is substantially of divine origin. Its details, however, are of ecclesiastical institution. It was counseled by our divine Saviour when He proposed the acquisition of per- fection by means of poverty, chastity, and obedi- ence (Matt. xix. 21, xix. 12, Luke ix. 23, 1 Cor. vii.). Hence the Religious State is natural and necessary to the Church as an integral part of her organization.
From the days of Our Saviour generous souls have always been found to follow "the evangelical counsels." The same is true to-day, and will be to the end of the world. Individual orders or con-
VIRGINITY. 371
gregations may cease to exist, but the Religious State will continue as long as the Church.
Eeligious life is divided: (1) According to the particular end of a society, into contemplative active, and mixed, according as the members de- vote themselves to a life of prayer and penance, a life of fraternal charity, or unite both occupations. Of these St. Thomas says the mixed religious life is most perfect, because it unites the perfection of both according to the example of Christ and His Apostles. (2) According to the vows taken, into Orders, Congregations, and Eeligious Institutes. Religious Orders have solemn vows, Religious Con- gregations make simple vows for life, Religious Institutes make only temporary vows or observe their spirit without binding themselves by vow.
By special concessions Religious Congregations and Institutes share in most of the privileges of the older Religious Orders.
28. Virginity : The Single Life in the World.
The state of virginity is a fixed manner of liv- ing a single life in the world pleasing to God. St. Paul declares virginity more perfect than matri- mony, because more pleasing to God and in itself more conducive to salvation. "He that is with a wife is solicitous for the things of the world, how he may please his wife ; and he is divided. And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married think-
372 THE TRIE RELIGION OF TO-DAY.
eth on the things of the world, how she may please her husband" (1 Cor. vii. 33, 34).
Not every person living a single life in the world, however, is more pleasing to God than married persons. There are single persons in the world who are not striving after the perfection of the virginal state. They are not where they belong. Or did they remain single to "think of the things of the Lord, that they may be holy both in body and in spirit"? Or does their inordinate self-love refuse to make the sacrifices their vocation de- mands of them? An evil of our day is that many dissipate their mental, moral and physical strength by going after "the vanities, the riches and the pleasures" of life to the neglect of their true vocation.
A life of virginity in the world must of its very nature partake more or loss of the life of Martha. Work, prayer, and patient suffering are the lot of every human life. The cleric works, suffers and prays for all the faithful. The religious does the same for the good of souls and special personal perfection. The married person must do the same for the welfare of the family. The virgin must also do the same for personal sanctification, as well as in the cause of fraternal charity. Special- signs of a vocation to the state of virginity would therefore be: (1) a particular love for that state, (2) duty of providing for aged parents, for depend- ent brothers or sisters, (3) special desire of doing God's work in the parish by (a) caring for church
MATRIMONY. 373
and altar, (b) keeping house for the pastor, (c) instructing the children, (d) promoting other good works. (4) Absence of qualifications for other states.
A want of generosity in assuming the burdens either of the religious state or of the married state would certainly be no sign of a vocation to the state of virginity, but rather of a rebellion against the designs of the Almighty.
29. Matrimony.
Matrimony as a state is a fixed manner of living established by almighty God. This is clear from the history of creation as well as from the Saviour's words, "What God hath joined together let no man put asunder" (Matt. xix. 6). As a sacrament Matrimony unites a Christian man and woman in lawful marriage. A vocation is as necessary to secure salvation in the married, as in any other state. In one sense this vocation is even more necessary. It is in fact the union of two vocations in one moral life. Let the young persons who feel themselves called to the married state not become inordinately solicitous on account of this diffi- culty in their vocation. If God has called you, He has also called some one else. So prepare your- selves by a pure and devout life for the marriage feast. Do you doubt? If God is so good as to have counted the very hairs of your head, so that "not one shall be lost without His knowledge and
374 THE TRUE RELIGION OF TO-DAY.
consent/' how much more is He interested in the yearnings of your heart, "0 ye of little faith !"
Why are many married persons unhappy? (1) Because some embrace that state who are not called to it. (2) Because many enter it through false motives. Those have missed their calling, these have forgotten that "house and riches are given by parents ; but a prudent wife [husbandl is properly from the Lord" (Prov. xix. 13). (3) Others have not heeded the advice of the Angel Raphael to Tobias: "They who in such a manner receive matrimony as to shut out God from them- selves and from their mind, and give themselves to their lust, over them the devil hath power" (Tob. vi. 17). All whom God has called to the marriage state He brings to that state by His Bpecial providence if His designs are not antici- pated, compromised or frustrated. In a union which is of God there is (1) harmony of tem- perament, (2) harmony of thought and aspiration, (3) harmony of affection and self-sacrifice. It is happy by nature. It is rendered more happy by grace. This is why the saying has it that "happy marriages are made in heaven."
There is no vocation to a mixed marriage ac- cording to God's ordinary providence. He loves His children too well to place them at so great a disadvantage. If mixed marriages are not prompt- ed by "the world, the flesh or the devil," they cer- tainly are not calculated to promote the salvation of the souls concerned. The Catholic Church tol-
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erates such "unions when she cannot prevent them. But she never blesses mixed marriages.
30. Indulgences.
An indulgence is a remission of temporal pun- ishment due to sin. It may be a full, or only a partial remission. According as it is the one or the other, it is called a plenary or a partial indul- gence. This remission is called an indulgence from the Latin word "indulgere," which means to treat kindly, because it is an act of special kind- ness on the part of the Church to apply the merits of Christ to our souls outside of the sacraments.
To appreciate this kindness on the part of the Church we must call to mind: (1) The nature and effects of sin; (2) The power of the Church to remit the entire sin through the merits of Christ. A sin offends God and makes the sinner guilty of punishment. The offence may be venial or mortal, the punishment correspondingly tem- poral or eternal. If the sinner is in the right disposition, the Church has power to forgive the offence and to remit the entire punishment. When the sinner actually comes to confession, however, he often has but imperfect contrition. His con- version is not as whole-souled as his transgression. Hence, though the offence and the eternal punish- ment are always forgiven in a good confession, a temporal punishment often remains. Can the Church forgive this temporal punishment also? Certainly; she has the infinite merits of Him at
376 THE TRUE RELIGION OF TO-DAY.
her disposal, who said, "Whose sins you shall for- give they are forgiven them." Must the Church remit this temporal punishment? By no means. She has done her duty in granting pardon in the confessional. That this temporal punishment still remains is the result of a want of perfect conversion on the part of the sinner. He may satisfy for it by works of penance. He may wait to be purified in the fire of purgatory. The Church may kindly come to his aid. Like a mother sup- plementing her child's ablutions, she may make up for negligence. By applying outside of the sacra- ments the merits of Christ to that soul she does an act of kindness : she grants an indulgence.
To encourage her children to make use of the means of grace and lead devout lives, Mother Church has enriched various prayers and pious practices with "indulgences." A plenary indul- gence is easily understood. It is a remission of all temporal punishment. A partial indulgence is measured by days, quarantines, a space of forty days, and years. An indulgence of one hundred days means a remission of as much temporal pun- ishment, through the merits of Christ, as the sin- ner would earn by doing penance for that length of time according to the ancient laws of the Church, e. g., if he fasted on bread and water for that period of time.
To gain an indulgence it is necessary : (1) To be in the state of grace; (2) To have the inten- tion of gaining indulgences; (3) To perform the
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works' prescribed. St. Alphonsus rightly calls the gaining of indulgences the short cut to heaven. This practice (1) puts one on his guard against sin. (2) It multiplies prayers and good works. (3) It enriches one constantly with the merits of Christ. A resolution which every Catholic should, therefore, renew daily is to gain as many indul- gences as possible.
31. Sacramentals.
Sacramentals are external acts of Keligion, es- tablished by the Church to draw God's favors upon the faithful (Marc). These religious acts are called sacramentals from their resemblance to the sacraments. They differ from these, however, both in their origin and in their effect. The sacraments were instituted by Jesus Christ, the sacramentals by the Church. The sacraments give grace, the sacramentals obtain grace by way of intercession.
The sacramentals of the Church are very numer- ous. They may, however, be reduced to four classes: (1) The rites and ceremonies used in the administration of the sacraments; (2) Blessings and exorcisms used independently of the sacra- ments; (3) The use of sacred names, signs and things, such as the name of Jesus, the sign of tiie cross, the use of the blessed articles; (4) The use of pious exercises, as the recitation of the Lord's Prayer, the Confiteor, praying in a consecrated church, giving alms prescribed by the Church, and many others.
378 THE TRUE RELIGION OF TO-DAY.
Five kinds of effects are produced by a devout use of sacramentals : (1) They excite good thoughts and increase devotion; (2) They remit venial sin by inspiring one with contrition for the same; (3) They remit temporal punishment, as satisfactory actions; (-4) They strengthen one against tempta- tion and put the powers of darkness to flight; (5) They often procure health of body and other tem- poral favors.
The intercessory power of a sacramental is greater than that of a private prayer. It unites the official prayer of the Church to the prayer and good will of the faithful. The prayer of the Church is ever acceptable at the throne of mercy. The efficacy of a sacramental practically depends on the disposition of the faithful.
32. The Blessings of the Church.
A blessing, as a sacramental, is an ecclesiastical ceremony which confers a religious title to divine protection or to the exercise of worship. It is performed by the priest in the name of the Church by invoking God's name and making the sign of the cross. Blessings are chiefly of two kinds, (1) of invocation; (2) of consecration. A blessing of invocation may have for its object either a person or a thing. If a person, it draws the divine pro- tection upon that person to deliver him from cer- tain evils, or to obtain for him certain favors. If the object is a thing, the blessing makes that
THE BLESSINGS OF THE CHURCH. 379
thing an instrument of divine protection to all who reverently use it.
A blessing of consecration consists in elevating a person or a thing from the profane to the sacred state, so that the abuse of the same entails the malice of sacrilege.
Why does the Church bless ? To make all things channels of grace as they were before sin came into the world. We read in the Bible that God blessed everything He made. Thus everything was not only subject to man, but actually laden with heavenly blessings for him. This dominion, however, was lost by sin, and by sin also God was moved to curse the earth. "Earth felt the wound and nature through all her works gave signs of woe" (Milton). By His cruel death upon the cross of shame, the Son of God finally triumphed over the powers of Satan. Since then the cross is not only the sign of Eedemption, but also the means by which the Church applies the merits of Christ to the faithful, and reconsecrates the crea- tures of God to His service. She has a blessing for everything man uses. The official prayer which constitutes the blessing is not the prayer of an individual. It is the prayer of the entire Church. The Church is especially composed of all holy souls on earth, the suffering souls in purgatory, and the angels and saints in heaven, with Christ and His Blessed Mother at their head. Will God ever turn a deaf ear to such a prayer? Never.
380 THE TRIE RELIGION OF TODAY.
33. Articles of Devotion.
An article of devotion is a thing withdrawn from profane use and devoted to the private exercise of piety or Eeligion. Its use is a sacramental of the Church. There are many articles of devotion with which every Catholic ought to be familiar. Among these may be specially mentioned the crucifix, holy pictures, rosary beads, medals, scapulars, candles, holy water, blessed palms, etc., etc.
Every Catholic home should be a miniature chapel and school. In this chapel family worship should be held. In this school the little ones should be taught the first principles of their holy Re- ligion. Articles of devotion are the essentials for family worship and education. Hence, an in- fallible sign of a lively faith in a Catholic home is the use which is there made of articles of de- votion. "Where your treasure is," says Our Saviour. "there will your heart also be" (Matt vi. 21). If articles of devotion give a Catholic atmosphere to a home, we naturally infer on entering it that a practical Catholic family resides there. If, how- ever, we enter a home where the crucifix is concealed in the bedroom, the holy pictures stored away in some trunk, no Bible, no prayer-books, no rosary beads, no holy-water fonts visible anywhere, we infer quite naturally that no Catholic spirit dwells there. Don't say, "That's not the style to-day!" Style? When was it the style of the ignorance, passion and human respect of the world to confess
CATHOLIC DEVOTIONS. 381
Jesus Christ? To glory with St. Paul in Christ crucified? Let the slaves of style meditate on these words of the Saviour, "He that shall deny Me before men, shall be denied before the angels of God" (Luke xii. 9).
34. Catholic Devotions.
Catholic devotions are pious practices which re- sult from the habit of devotion. True devotion, as we have seen, is the habitual will to do promptly whatever belongs to the service of God. It cheer- fully gives God His due. When a person once recognizes that he is the child of God, the well- beloved child of God, without any merits of his own, his heart goes out to God with grateful love. This love expands the heart with generosity and inflames it with fervor. The result is devotion, or that constant good will to become more and more pleasing to God and His saints. Hence, true devotion may be recognized (1) in a strong prac- tical will; (2) in the promptitude and alacrity with which we serve God; (3) in the continuance of these dispositions; (4) in the sanctification of our ordinary actions; (5) in patient suffering; (6) in unselfishness and self-denial.
"By mistaking the effect for the cause," says Father Faber, "many seek devotion in sweetnesses, in freedom from temptations, in a multitude of practices or in a sensible love. Others seek it in pious images and practices, in vehement resolu- tions, in increasing austerities, in sighs and tears
382 THE TRUE RELIGION OF TO-DAY.
and violent contrition. Others again place it in ability to echo the fervent words of others or in discerning what God is actually doing for souls. Such mistakes (1) weaken the head; (2) make us unreal; (3) make us foolish; (4) make us sad; (5) squander our energies; (6) retard our true spiritual progress."
In addition to the essential debt of Religion the devout Christian gives God spontaneous marks of esteem and gratitude, and seeks His favors by various pious practices. When these pious prac- tices are in harmony with the mind of the Church, they are called Catholic Devotions. They are a development of the spirit of worship in general and of the virtue of piety in particular. They are the inevitable result of serious meditation on the mysteries of God's goodness and on the truth of human infirmity.
There are various Catholic devotions in honor of the Blessed Trinity, of Our Saviour, of the Blessed Virgin, as well as of the angels and saints. Not every pious practice is suited or intended for every individual. The Holy Ghost leads different souls by their natural character and by super- natural attraction to different devotions. Still, we must all be on our guard against false devotions, such as are (1) too subtle; (2) singular and uncommon; (3) too high for us personally.
35. Devotion to the Blessed Sacrament.
The devotion to the Blessed Sacrament is de-
DEVOTION TO BLESSED SACRAMENT. 383
votion to Jesus Christ in the Sacrament of His love. Among all the practical devotions in the Catholic Churchy this is most excellent, universal and necessary. It is most excellent because in the Blessed Sacrament we honor Christ in the perfection of the incarnation, in the fullness of His love, in the plenitude of His goodness. It is the most universal because it is found "from the rising of the sun to the going down of the same," is adapted to the hearts of all nations and cherished by persons of all ages and walks in life. It is most necessary because it enters into the idea of Catho- lic worship, is begotten in divine charity and has the Sacrament of God's love for its object.
If Catholics did but realize that the God of the universe, their Creator, their loving Eedeemer, their Judge and Eewarder, became their Em- manuel for their sake, they would show their love and gratitude by gladly erecting the costliest churches their means would permit. They would consider it a privilege to beautify a resting-place for Him who has prepared for them a mansion in the kingdom of heaven. They would assist at holy Mass not only on Sundays, but also as often as possible on week-days. Instead of finding it too hot or too cold, too long or too tedious to assist at Vespers and Benediction, they would take time to visit their Lord and Saviour even during the fleeting moments of the day. How often does man dote on earthly friends, who talk against him in his absence, and ignore this best Friend he has !
384 THE TRUE RELIGION OF TO-DAY.
The special effects of true devotion to the Blessed Sacrament are (1) a spiritual joy or heavenly sweetness in the service of God; (2) a spirit of adoration which enables us to see evidences of God's goodness everywhere; (3) a spirit of grati- tude, so necessary in this age of selfishness; (4) the divine virtue of simplicity, which makes man "meek and humble of heart"; (5) a love for a hidden and retired life, so diametrically opposed to the spirit of the world and of our times.
36. Frequent Communion.
The frequent reception of holy communion is an excellent means of manifesting devotion to the Blessed Sacrament and zeal for spiritual progress. It is true that the law of the Church obliges the faithful to receive holy communion only once a year under pain of mortal sin. An annual com- munion, however, cannot satisfy a devout Chris- tian. Love alone can prescribe here. Love neces- sarily tends to union. Holy communion is not only the actual union with Our Lord and Saviour, but also the most efficacious means of transforming a true Christian into a real child of God.
Two things must influence the devout Christian in the practice of frequent communion, (1) rev- erence for this Adorable Sacrament; (2) the spiritual welfare of the communicant. These should increase with the frequency of communion.
In the natural order too frequent meals, even of most wholesome food, will gradually give dis-
DEVOTION TO TEE SACRED HEART. 385
gust for all food and injure the health. The same dangers exist in the spiritual life. When a healthy person works hard, he has an appetite for three meals a day and may relish a lunch besides. But when he is idle, he finds no relish even for his usual meals. So in the spiritual life, if a Chris- tian works hard by recollection, self-denial and de- votion, he creates a healthy appetite for this food of the soul. In proportion, therefore, as a Chris- tian goes against his natural inclinations, in pro- portion as he avoids (1) mortal sin, (2) deliberate venial sins, ( 3 ) deliberate affection for venial sin ; in that same proportion will he have a relish for and profit by a monthly, a weekly and even a daily communion. If, then, he devotes proportionate time and attention to his preparation and thanks- giving— which should naturally increase with his familiarity with Our Lord — reverence will be main- tained and the greatest possible benefit will be de- rived from frequent communion. A spiritual com- munion in the course of the day is a beautiful means both of preserving the fruits of frequent communion and of increasing them in our souls. A spiritual communion is made by ardently de- siring to receive our sacramental Lord into our heart and entertaining Him in spirit as though He had sacramentally come into our heart.
37. Devotion to the Sacred Heart.
The devotion to the Sacred Heart consists in paying special homage to the Sacred Heart of
386 THE TRUE RELIGION OF TO-DAY.
Jesus as the organ and symbol of His love. The Heart of Jesus is the material organ of His human love for man. It warmed the blood that was shed for us on Calvary. By the universal consent of mankind the heart is considered the symbol of love. Hence the Sacred Heart of Jesus is also the symbol of that love wherewith God loved us from eternity, as well as of that love with which Jesus Christ loved all mankind while He was on earth and with which He still loves us in heaven and in the Adorable Sacrament of the Altar.
The Sacred Heart of Jesus is, therefore, the material object of this devotion. Its formal object, or the reason, is the love of Jesus Christ for man- kind. Thus this devotion is very akin to the devo- tion to the Blessed Sacrament.
The advantages of this devotion are clearly stated in the promises which Jesus Christ made to St. Margaret Mary Alicoque. In His infinite love He said:
1. I will give them who practise this devotion, all the graces necessary for their state in life.
2. I will establish peace in their families.
3. I will console them in all their trials.
4. I will be their sure refuge in life, but es- pecially in death.
5. I will pour abundant blessings on all their undertakings.
6. Sinners will find my heart the infinite ocean of mercy.
TEE WAY OF THE CROSS. 387
7. Tepid souls shall grow fervent.
8. Fervent souls shall advance rapidly to per- fection.
9. I will bless the dwellings in which the image of My Heart is exposed and honored.
10. I will give priests the power to touch most hardened hearts.
11. All who spread this devotion shall have their names written on My Heart, never to be ef- faced.
12. I will grant to all who communicate on the first Friday for nine consecutive months the grace of final repentance. They shall not die in My dis- pleasure, nor without the sacraments.
38. The Way of the Cross.
The Way of the Cross is a popular devotion in honor of the suffering and death of Our Saviour. In former times the faithful made pilgrimages to the Holy Land at great cost and fatigue to visit the places sanctified by Our Saviour's pres- ence, especially by His suffering and death. When the Holy Land fell into the hands of the Moham- medans, however, this touching devotion became morally impossible for centuries. As a substitute the stations of the Way of the Cross were intro- duced. In its present form this devotion origi- nated with the Franciscans about the middle of the fourteenth century. It consists in venerating four- teen crosses, usually accompanied with as many pictures or images, representing the most touching
388 THE TRUE RELIGION OF TO-DAY.
scenes in the history of Our Saviour's suffering, from His condemnation to His burial. These pic- tures, surmounted by the crosses, are called sta- tions. They are erected in nearly every church or public chapel. This devotion is enriched with very many partial and plenary indulgences.
By visiting the "stations" in succession, and praying before each, we are enabled to imitate the fervor of Catholics in former days. To make the Way of the Cross it is essential to visit the sta- tions in succession, as far as circumstances will permit, and to meditate at the same time on Our Lord's suffering and death.
Those who for any reason cannot visit the sta- tions in a church or chapel may make the Way of the Cross at home. In doing this they must hold in their hands a crucifix, specially blessed for this purpose, and recite before it the Our Father, the Hail Mary and the Glory be to the Father fourteen times, adding the same prayers five times in honor of the five wounds of Our Saviour, and concluding with one Our Father, one Hail Mary and one Glory be to the Father for the intention of the Pope.
39. Devotion to the Blessed Virgin Mary.
True devotion to the Blessed Virgin is consid- ered by the saints a sign of predestination. We have already considered the reasons Catholics have for honoring and loving Mary. We now repeat that we cannot overdo our devotion to her, who
DEVOTION TO TEE VIRGIN MARY. 389
received such extraordinary marks of devotion from Jesus Himself. Can the love of a child for its mother be too tender, too confiding, too self- sacrificing? Never; neither can the devotion of Catholics for their spiritual Mother be overdone as long as it is rightly done. Tender ? What child was as tenderly devoted to parent as Jesus was to Mary? Confiding? Why, Jesus actually con- fided Himself unreservedly to Mary's care. He wrought His first miracle to please her. Self- sacrificing? Did not Jesus devote thirty years of His life to Mary and only three to the rest of mankind ?
Devotion as an effect of love shows itself by zeal for the interest of the beloved. By applying this doctrine to the devotion of Catholics for Mary, we find the reason why their minds and hearts turn to her as the magnet of the compass turns to the north. As a good child always re- mains in communion with its mother, so the child of Mary communes with her by prayer, pious ejaculations, fervent sighs, holy desires, and con- fiding invocations.
A loving child strives to honor its mother. It is the same with a devout child of Mary. A devout client of Mary honors her by treasuring her image, her medals, her beads. A true child of Mary per- severes in practising some of the devotions which, the Church has approved in her honor. A child of Mary celebrates her feasts in a special manner. It is natural for a child to imitate what it admires
390 THE TRUE RELIGION OF TO-DAY.
in its mother's conduct. It is the same with the devoted children of Mary. They find it sweet to imitate her humility, her simplicity, her purity, her obedience, her generosity, and her fervor in the service of God. Children try to induce others to honor their parents. So the children of Mary try to bring others to a knowledge of Mary's excel- lence and to love her for her goodness. Such a child of Mary can never be lost. In this devotion it possesses the special protection of Mary, which is a sign of final perseverance.
40. The Rosary.
The recitation of the Rosary is a pious practice in honor of Mary. It is a popular devotion specially pleasing to her. The devotion of the Rosary consists in reciting certain prayers in honor of Mary, while meditating on particular events in her life or that of her divine Son. The various prayers that make up the Rosary are : ( 1 ) The sign of the cross; (2) the Apostles' Creed; (3) the Our Father; (4) the Hail Mary; and (5) the Glory be to the Father, or minor doxology. To observe order in reciting these vocal prayers, we count the same on beads, specially arranged for this purpose, which are held together by a string or a tiny chain.
There are fifteen events in the lives of Jesus and Mary which we call to mind in reciting the Rosary. They are divided into three groups of five events, or mysteries, each. The first group refers to the
TEE SCAPULAR. 391
infancy of Our Lord; the second to His suffering and death; the last to the triumphs of Jesus and Mary. They are, therefore, called the Joyful, the Sorrowful, and the Glorious Mysteries.
We begin the recitation of the Eosary with the sign of the cross, the Apostles' Creed and one Our Father, three Hail Mary's, and one Glory be to the Father for an increase of the divine virtues of faith, hope and charity. We then recite one Our Father, ten Hail Mary's, and one Glory be to the Father while meditating on each event, or mystery, of the Eosary.
The devotion of the Eosary is most excellent in itself as well as in its use. It is composed of the most venerable prayers mankind possesses. It unites the recitation of these vocal prayers to de- vout reflection on the whole Eedemption work, thus riveting the attention while suggesting noble ideals to the mind and powerful notions of charity to the heart. In its use, the Eosary is equally adapted to the comprehension of young and old, learned and ignorant. This feature makes the Eosary pre- eminently a Catholic devotion.
41. The Scapular.
The devotion of the scapular consists in pious- ly wearing a certain badge in honor of Mary. This badge is called the scapular from the Latin word "scapula," which means shoulder, because it is worn suspended from the shoulders. The scapu- lar represents the outer garment,, or liabit, of a
392 TEE TRUE RELIGION OF TODAY.
religious order. It consists of two small square pieces of woolen cloth, united by strings. It is worn suspended from the shoulders in such a way that one piece rests upon the back and the other upon the breast of the wearer.
There are various scapulars. The most vener- able is the Brown Scapular of Mt. Carmel. Others are the White Scapular of the Blessed Trinity, the Blue Scapular of the Immaculate Conception, the Black Scapular of Our Lady of Sorrows, and the Red Scapular of the Passion and of the Sacred Heart. These five scapulars are usually worn together on one pair of red woolen strings. They constitute the well-known "Five Scapulars."
Three reasons' may be mentioned that prompt millions of Catholics to wear the scapular. (1) The scapular is the livery of the Blessed Virgin. By wearing them a Catholic enters into a tacit agreement with her and places himself under her special protection during life, but especially at the hour of death. (2) By wearing the scapulars a person joins a pious confraternity and shares in all the prayers and good works of the same. (3) Finally, the wearing of the scapulars in a spirit of devotion enables a person to gain many valuable indulgences with which the Church has enriched this pious practice.
To share in all these privileges it is necessary, (1) To be properly invested; (2) To wear the scapulars continually; (3) It is also customary for every member of the confraternity to say at least
TRIDUUMS, NOVENAS, AND OCTAVES. 393
one Our Father and one Hail Mary for the welfare of the members and the intention of the confra- ternity.
42. Triduums, Novenas, and Octaves.
Triduums, novenas, and octaves are three, nine or eight days of prayer respectively in celebrating a feast of the Church or in asking a special favor from heaven. Devout souls prepare for the greater feasts of the Church by a triduum or novena, and then celebrate the same with an octave, or a week's special commemoration.
This kind of prayer is particularly efficacious and dates from Apostolic times. In fact the Apostles themselves made a novena in preparation for the coming of the Holy Ghost. After the As- cension of Our Lord into Heaven, "They returned to Jerusalem from the mount that is called Olivet, which is nigh Jerusalem, within a Sabbath day's journey. And when they were come in, they went up into an upper room where abode Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James of Alpheus and Simon Zelotes, and Jude, the brother of James. All these were persevering with one mind in prayer with the women, and Mary the Mother of Jesus, and with His brethren" (Acts i. 12-14). "And when the days of Pentecost were accom- plished, they were all together in one place. And they were all filled with the Holy Ghost" (Acts ii. 1, 4).
394 THE TRUE RELIGIOX OF TO-DAY.
No particular prayers are necessary to celebrate a triduum, novena or octave. The least that a person can do is (1) to say a decade of the beads daily and (2) receive holy communion on the concluding day. When a whole family makes a novena in common, they may observe the follow- ing order with profit: (1) Receive the sacraments en the first day; (2) Recite the Rosary together before the family shrine daily for nine days; (3) Promise to have a holy Mass said in thanksgiving ; (4) Go to confession and communion again on the tenth day.
43. Sodalities and Confraternities.
Sodalities and confraternities are religious so- cieties. Their object is to further the spiritual welfare of all the members. There is truth in the old saying, "In union there is strength," no mat- ter how it is applied. Man realizes that life is a warfare, that salvation is a difficult matter. He naturally, therefore, avails himself of the advant- ages which a concerted union with his fellow men offers him. As a social being, he finds it pleasant to associate with others that are of the same mind and heart as himself. In such a union a person always receives more than he gives. He also fulfils the precept of St. Paul, who says, "Bear ye one another's burdens, and so you shall fulfil the law of Christ" (Gal. vi. 2). The following are some of the advantages of belonging to a so- dality or confraternity : (1) We associate with the
BENEVOLENT SOCIETIES. 395
best Catholics of the parish; (2) It is a most potent means of acquiring virtue; (3) It is the source of innumerable blessings; (4) It is the pledge of an honorable and happy life; (5) It merits the special protection of heaven; (6) It prompts us to say special prayers and receive the sacraments frequently.
The obligations which a person assumes in join- ing such a society are: (1) To attend the meetings faithfully; (2) To be pleasant and edifying to- wards the associates; (3) To do nothing in private that would reflect discredit upon the society; (4) To take an active interest in the society and try to promote its welfare.
44. Benevolent Societies.
Benevolent societies seek the material good of their members and of those dependent on the same. They aim to accomplish this end: (1) By • uniting many individuals by the bonds of special brotherhood; (2) By accumulating a fund, by means of small assessments, and using the same to aid the members in time of sickness and death. The usual advantages of benevolent societies are: (1) The social advantage of fellowship which often ripens into friendship; (2) The aid received in securing employment and promotion; (3) Fraternal and financial aid in time of sickness and want; (4) The payment of an "insurance" after the lapse of a certain period of time, or to the relatives at the time of the death of a member.
396 THE TRIE RELIGION OF TO-DAY.
During that period of the Middle Ages which witnessed the transition of the masses from serf- dom to citizenship, benevolent societies, fostered and directed by the Catholic Church, proved a great blessing to the people. In our own day, ben- evolent societies properly organized and governed afford some of the same advantages, especially to persons who are strangers in a locality or who have but limited means of providing for the future.
Three reasons may be given to account for the fact that during the past century about one hun- dred benevolent societies in the United States have dissolved : —
1. Many were not established on a business basis and went bankrupt.
2. Many others mixed religion with business and developed into religious societies.
3. Some were robbed by corrupt officials or used to further their selfish motives.
45. Conclusion.
You have come to the end of this little Guide- Book, but I hope not to the end of your "good will." Are you a Catholic? Then bear in mind that "of him to whom much has been given much will be required/' God has a right to expect a more generous, a more loyal service from you than from others who have not enjoyed your religious advantages. To be "able to give a reason for the hope that is in you" is a great deal. Still, knowl- edge alone will save no one. You must do good,
CONCLUSION. 397
positive good. You must cultivate the heart. "Thou shalt love the Lord thy God with thy whole heart" (Matt. xxii. 37). "Thou shalt love thy neighbor as thyself" (xxii. 39). "So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven" (Matt. v. 16). You must deny yourself in many things to follow your crucified Saviour, to save your soul, to "lay up treasures in heaven, where neither the rust nor moth doth consume, and where thieves do not break through, nor steal" (Matt. vi. 20).
You are not a Catholic? My heart is moved with compassion for you, whether this be entirely your misfortune or partly your fault. Do you doubt that God is good and wants to save you? You admit that you must go His way to heaven? If God is so wise and so good, would He hide His truth from an honest mind, or permit an honest heart to despair of the means of salvation? If you have a good will, you will obtain certainty in Religion. You will find peace of mind and heart in its possession. Follow the light, then. Take counsel with your better self. Make any sacrifice to save your soul. For "what will it profit a man if he gain the whole world but suffer the loss of his soul?" Ask God for light and strength, that you may not fall like a little child that is just learning to walk. Be honest ; be honest with God. He is "the searcher of hearts." Show Him that
398 TEE TRUE RELIGIOX OF TO-DAY.
you are "of good will." If you "desire to walk in sincerity and truth," His loving providence will lead you to the one true Church. There you will have peace of mind in the possession of His truth. There you can have peace of heart in the testimony of a conscience that is at rest. There alone you can find the means and the assurance of the undying peace and happiness of heaven.
APPENDIX OF PRAYERS.
The sign of the cross. The sign of the cross is made by putting the right hand to the forehead, then to the breast, and then to the left and right shoulders, saying, "In the name of the Father, and of the Son, and of the Holy Ghost, Amen."
The sign of the cross is a profession in the chief mysteries of the true Religion. The words "in the name" express the Unity of God. The words that follow, "of' the Father, and of the Son, and of the Holy Ghost," express the mystery of the Trinity. The making of the sign of the cross ex- presses the mystery of the Incarnation and Re- demption by reminding us that the Son of God came down from heaven, suffered and died on the cross to save us from perdition and bring us to salvation.
The Our Father. "Our Father, who art in heaven, hallowed be Thy name: Thy kingdom come. 'T'hy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive them who trespass against us. And lead us not into temptation. But de- liver us from evil. Amen" (Matt. vi. 9-13).
The Hail Mary. "Hail, Mary, full of grace; the Lord is with thee : blessed art thou among women" (Luke i. 28), "and blessed is the fruit of thy
399
400 APPENDIX OF PRAYERS.
womb" (Luke i. 42), "Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen" (Council of Eph.).
The Apostles' Creed. "I believe in God, the Father almighty, Creator of heaven and earth; and in Jesus Christ, His only Son, Our Lord ; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried. He descended into hell: the third day he rose again from the dead: He ascended into heaven, sitteth at the right hand of God, the Father almighty; from thence He 6hall come to judge the living and the dead. I believe in the Holy Ghost, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen."
The Christian Acts. (1) An Act of Faith. "0 my God, I firmly believe that Thou art one God in three divine Persons, Father, Son, and Holy Ghost. I believe that Thy divine Son became Man and died for our sins, and that He will come to judge the living and the dead. I believe these and all the truths which the holy Catholic Church teaches, because Thou hast revealed them, who canst neither deceive nor be deceived."
(2) An Act of Hope. "0 my God, relying on Thy infinite goodness and Thy promises, I hope to obtain pardon of my sins, the help of Thy grace, and life everlasting, through the merits of Jesus Christ, my Lord and Kedeemer."
APPENDIX OF PRAYERS. 401
(3) An Act of Love. "0 my God, I love Thee above all things, with my whole heart and soul, because Thou art all-good and worthy of all love. I love my neighbor as myself for the love of Thee. I forgive all who have injured me, and ask pardon of all whom I have injured/'
An Act of Contrition. "0 my God, I am heartily sorry for having offended Thee, and I detest all my sins, because I dread the loss of heaven and the pains of hell, but most of all because they offend Thee, my God, who art all-good and deserving of all my love. I firmly resolve, with the help of Thy grace, to confess my sins, to do penance, and to amend my life."
The Confiteor. (1) The short form used in sacra- mental confession. "I confess to almighty God and to you, Father, that I have sinned." Having told the time of your last good confession and con- fessed your sins, conclude with, "For these and the sins of my past life I am heartily sorry, and I will never sin again."
(2) The long form. "I confess to almighty God, to the blessed Mary, ever Virgin, to blessed Michael the archangel, to blessed John the Bap- tist, to the holy Apostles Peter and Paul, and to all the saints, that I have sinned exceedingly in thought, word, and deed, through my fault, through my fault, through my most grievous fault. There- fore I beseech thee, blessed Mary, ever Virgin, blessed Michael the archangel, blessed John the Baptist, the holy Apostles Peter and Paul, and all
402 APPENDIX OF PRAYERS.
the saints, to pray to the Lord our God for me. — May the almighty God have mercy on me, and for- give me my sins, and bring me to everlasting life. May the almighty and merciful Lord grant me pardon, absolution and remission of all my sins. Amen."
The Blessing before Meals. "4-Bless us, 0 Lord, and these Thy gifts, which we are about to receive from Thy bounty, through Christ our Lord. Amen."
Grace after Meals. "+We give thanks for all Thy benefits, 0 almighty God, who livest and reignest forever; and may the souls of the faith- ful departed, through the mercy of God, rest in peace. Amen."
ALPHABETICAL INDEX.
PAGE
Abraham 162
Abstinence 321
Acts, Christian 400
Acts of Religion 16, 34
Optional of Religion — 34
Actual Grace 336
Sin 132
Adoration and Worship.. 18, 309
Ages, Testimony of 244
Albigenses 293
Amendment, Purpose of.. .. 361
Anabaptists 295
Angels, The 87
Sin of the. 115
Annual Confession 323
Communion 323
Apollonarists 291
Apostles, The 188
Apostles' Creed 400
Apostolicity 237
Appendix of Prayers 399
Arius 291
Ark of the Covenant 168
Articles of Devotion 380
Atonement, The 142
Attributes of God 85
the Church 192
Authority of the Church . . . 227
Baptism 343
Baptists 299
Believe, What Catholics .... 275 What Catholics do not. 278
Benevolent Societies 395
"Be ye therefore perfect". . 330
Bible, The 71
Inspiration of 74
Historical Value of ... . 76
Blessed Sacrament 350, 352
Devotion to 382
Trinity 83
Virgin 270
Devotion to 388
PAGE
Blessings of the Church .... 378
Brethren, United 296
Calumny 317
Can Man know the true.
Religion? 31
Catholic Church to-day 221
Authority of 227
Infallibility of 229
Marks of 232-238
Mission of 224
Necessity of 238
Perpetuity of 230
Devotions 381
Education 312
Etiquette 329
Hierarchy 368
Ritual 265
Who is a? 240
Catholics, Old 296
Catholics, What they believe.
.275
What they do not believe.
Celibacy'.'.'.! !."!_!!!!!".!!!! 257
Ceremonies, Religious 48
Certainty in Religion 32
Christ, Jesus 176
Incarnation of 139
Atonement of 142
Work of Redemption of 144 Work of Sanctification
of 145
foretold by Prophets .. 178
Church of 185
Mission of 181
Religion of 182
Testimony of His Works
179
Christian, or Catholic, Religion
176-216
Scientists 297
404
ALPHABETICAL INDEX.
PAGE
Church, The Attributes of .. 192
and Holy Ghost 197
Marks of 195
What is? 185
Can she make Laws?
319
Conditions of Membership
200
No Salvation Outside of
198-23S
Support of 325
Blessings of 378
and Evolution 281
and Science 279
and Socialism 284
Commandment, New 210
Communion, Easter 323
Frequent
Holy 352
Conclusion 396
Confession 363
Confirmation 347
Confiteor, The 401
Congregationalists 296
Conscience 303
Examination of 357
Obstacles to true 304
Consequences of the Fall ...
Contrition 35Q
Act of 401
Co-operation with Grace .
Counsels, Evangelical 211
observed in Catholic Church
259
Covenant. Ark of the L68
Daily Life, Purity in 314
Days, Sanctification of Certain
47
Dead, We can help our 274
Death 148
Debt of Religion 12
How paid 18
Decalogue 308
Destiny 100
Devotion 35
Articles of 380
Catholic 381
to the Blessed Sacrament
382
Blessed Virgin 388
Sacred Heart 385
Disciple not greater than Master
250
Dispensations, Marriage — 327
PAGE
Divine Praise 45
Predestination Ill
Providence 109
Divorce 328
Donatists 291
Doubt, What to do in a 307
Duties, General Rights and. 314
of Children 31 1
of Parents 312
of Superiors and Inferiors
313
Duty, Right and 300
Source of 301
Law in relation to 301
Easter Communion 323
Kbionites 290
•palians 295
Eucharist, Its Institution... 348
as Mystery 350
as Sacrament 352
as Sacrifice 353
Evangelical Counsels 2i 1
observed in Catholic Church
259
Evolution or Revelation. . . 2s 1 Examination of Conscience 357
I i\ f reme Unction 366
Faith 201
Means of obtaining 203
harmonizes with Reason 205
The Rule of 205
and the true Religion .. 218 Fall, Consequences of the ... 128
False Witnesses 317
Family Religion i 59- 175
Fasting 321
Father, Our 399
Flagellantes 293
Forbidden Societies 287
Forgiveness of Sins 1 35
Form of Religion not optional
20
Formation of true Conscience
304
Fox, George 296
Free Will 104
Frequent Communion 224
Fundamental Ideas 11
Gen'eral Judgment 156
Rights and Duties 314
Ghost, The Holy, and the
Church 197
Gnostics 290
ALPHABETICAL INDEX.
405
PAGE
God, There is a 79
What is? 83
Attributes of 85
Persons in 84
Providence of 109
Predestination of Ill
Goodness, Moral 306
Grace 333
Necessity of 334
Actual 336
Sanctifying 335
of Perseverance 339
God gives sufficient .... 337
Co-operation with 338
Means of 340
Great Means of 341
Hail Mary, The 399
Harmony. of Faith and Reason
205
Hearing Mass, Obligation of 320 Heart, Sacred, Devotion to.. 385
Heaven /.02j. 392
Hell 118
Help. We can help our dead. 274
Henry VIII 295
Hierarchy, Catholic 368
Historical Value of the Bible 76 History testifies to Religion. 21
Holidays, Mosaic 172
to-day in the United States
321
Holiness, Mark of Catholic
Church 234
Holy Eucharist 348-355
Holy Ghost and the Church. 197
Holy Job 164
Holy Orders , . 368
Huss, John 294
"I am the Lord thy God.".. 309
Iconoclasts 292
Ideas, Fundamental 11
Images, Veneration of 272
Immortality of Soul 93
Incarnation 139
Indifference, Religious 285
Indulgences 375
Infallibility 193
of the Catholic Church . 229
Pope 243
Inferiors, Duties of 313
Influence of the Spirit Worldl21
Inspiration 74
Jansenists 295
PAGE
Jesus Christ 176
Incarnation of 139
Atonement of 142
Work of Redemption of 144 Work of Sanctification of
145
foretold by Prophets ... 178 Testimony of HisWorksl79
Mission of 181
Religion of 182
Church of 185
Jewish Priesthood 169
Sects 174
Job, Holy 164
Judgment, Particular 150
General 156
Justice 316
Justification 335
Knowledge of true Religion 30
How to obtain 31
Certainty of 33
Knox, John 295
Lactantitjs on Religion ... 12
Latin Language 267
Law 301
Necessity and Obligation
of 302
Primitive 159
Mosaic 166
The New 210
of God 308
of the Church 319
Sacrifice of New 254
Priesthood of New 256
Liberty, Religious 49
Lie 318
Lord's Day, The 310
Luther 295
Lutherans 295
Magus, Simon 290
Man 90
Manicheans 291
Marcion 290
Marks of the true Church ... 195 possessed by the Catholic
Church 232-238
Marriage Impediments 326
Married State 373
Mary, The Blessed Virgin . .. 270
Devotion to 389
Mass, Obligation of hearing. 320
Holy 353
Sacrifice of the New Law 254
406
ALPHABETICAL INDEX.
PAGE
Master, Disciple not greater
than 250
Material Offerings 46
Meals, Prayers at 402
Means of obtaining Faith. . . 203 Means of Grace 340
Universal, of Grace ... 341
Melchisedech 163
Membership in Church 200
Mennonites 296. 299
Merit 106
Methodists 298
Miracles 64
Sanction of 252
Mission of Jesus Christ .... 1S1
Catholic Church 224
Mixed Marriages 326, 374
Modern Superstitions 288
Monophvsites 292
Monothelites 292
Montanists 290
Moral Goodness 306
Mormons 297
165
Mosaic Law 166
Holidays 172
Sacrifices 170
Religion 165-175
Mystery 56
of the Real Presence.. . 350
Necessity of the Catholic
Church 238
of Law 302
of Grace 334
Nestorians 292
Noe 162
Novatians 291
Novenas 393
Obligations of Religion. . . 16
Octaves 393
Optional Acts of Religion . . 47 Optional, Forms of Religion
not 20
Orders, Holy 368
Religious 370
Original Sin 126
Outside the Church no Salvation
198
Ownership, Private 315
Pantheism 283
Pardon, Promise of 129
Particular Judgment 150
Parents, Duties of 312
Pastor, Support of 325
PAGE
Patriarchal Religion 159-164
" Peace be to you ! " 253
Pelagians 291
Penance, the Sacrament of
Mercy 355
Perfection, Obligation of . . . 330
Perseverance, Grace of 339
Peter, Primacy of 189
Peterbrosians 293
Photius 292
Pope, Successor of Peter. . . 241
Primacy of 242
Infallibility of 243
Positi%e Law 159
Power, Temporal 247
Practical Religion 23
in Patriarchal Times. . . 160
in Mosaic Times 171
in Apostolic Times. . . . 214
Test. The 263
Praise, Divine 45
Prayer 37
Prayers, Appendix of 399
Precepts. The 319
Predestination Ill
Prerogatives of the First
Parents 97
Presbyterians 299
Preserving Faith, Means of . 203
Priest 42
Priesthood, Jewish 169
of the New Law 256
Primacy of Peter 189
Primitive Revelation 159
Private < Ownership 315
Profane Words 309
Promise of Pardon 129
Prophecy 66
Prophets 173
foretold Christ 178
Purgatory 152
We can help souls in. . . 274
Platoon 152
Purity in daily Life 314
Qualities of Confession 363
Quakers 296
Real Presence 350
Reason harmonizes with
Faith 205
Reason, Rome and 246
Redemption 144
Relation of Law to Right
and Duty 301
Relics, Veneration of 272
ALPHABETICAL INDEX.
407
PAGE
Religion, What It is 12
Whence It comes 14
Its Obligations 16
How to be practised. . . 18
Is Form optional? 20
Testimony of History
on 21
Practical 23
Necessity of 25
True 27
Only one true 28
Necessity of Knowing
true 30
How to find true 31
Certainty of Knowledge
of 32
What It ordains 34
To-day there is a true. . 217 Nature to-day of true. . 218
of Jesus Christ 182
Practical in Patriarchal
Times.. 160
in Mosaic Times 171
in Apostolic Times 214
Religious Ceremonies 48
Religious Liberty 49
State 370
# Indifference 285
"Repentance 44
True 262
Sacrament of 355
Resurrection 154
Revealed Religion 53
Revelation 61
Primitive 159
or Evolution 281
Right and Duty 300
Rights and Duties in general 314
Ritual, Catholic 265
Rome or Reason 246
Rosary, The 390
Rule of Faith 205
Sabbath or Sunday 310
Sacraments 213
of the Catholic Church . 342
Sacramentals 377
Sacred Heart, Devotion to . . 386
Sacrifice 41
Obligation of Religion. . 16
Mosaic 170
of the New Law 254
Salvation 339
Army 297
Not outside the Church 198 in Catholic Church 238
PAGE
Sanctification 145
of certain Days 47
in United States 321
Sanctifying Grace 335
Sanhedrim 174
Scapulars 391
School, Necessity of Catholic 312
Science, Church and 279
Secrets, Guarding of 318
Separation, Marriage 328
Sin of Angels 115
Original 126
Consequences of original 128 Promise of Pardon of 129
Forgiveness of 135
forgiven in Sacrament
of Penance 355
Socialism 284
Societies, Benevolent 395
Forbidden 287
Sodalities 394
Soul, Immortality of ...... . 93
Free Will of 104
Merit of 106
Destiny of 100
Sanctification of 145
Source of Right and Duty . . 301 Source of Moral Goodness . .. 306
Spiritualists 297
Spirit World, Influence of . .. 121 Specific Obligations of
Religion 16
State Religion 165-175
Sufficient Grace given to
All 337
Superiors, Duties of 313
Support of Pastor, Church,
and School 325
Successor of St. Peter 241
Superstition 51
Modern 288
Supernatural, The 58
Swedenborgians 297
Tabernacle and Temple. . . 168
Temporal Power 247
Testimony of Ages 244
of Christ's Works 179
' ' Thou shalt not bear false
witness " 318
Tradition 67
Transmission of in Pa- triarchal Times 161
Mosaic times 173
Catholic Church 198
408
ALPHABETICAL INDEX.
PAGE
Triduums 393
Trinity, The Blessed 83
True Church to-day 221
True Religion 27
Only one 28
can be known 30
must be known 30
known by Revelation.. 31 can be known with
Certainty 32
ordains 34-48
of to-day 217
In what consists the. . . 218 Sacrifice of to-day .... 254
Repentance 262
Priesthood of to-day . . 256
Truth 54
Universalists 297
Universality, Mark of Cath- olic Church 236
United Brethren . 296
Unction, Extreme 366
Unitarians 296
Value, Historical, of Bible . 76 Virginity, State of 371
PAGE Virgin Mary, The Blessed . . 270 Devotion to the Blessed. 389 Veneration of Saints, their
Relics and Images 272
Vocation 367
to Clerical State 368
Religious State 369
Single Life in the World.371
Married State 373
Mixed Marriage, No. . . 374
Waldenses 293
Way of the Cross 387
Weslev, John 296
"What think you of Christ? "176 "Witness, Thou shalt not bear
false" 318
Will, Free 104
World, Influence of the
Spirit 121
Single Life in 371
Worship 39
in Patriarchal Times. .. 159
Mosaic Times 170, 171
Apostolic Times 214
to-day 254,353
Wycliffe, John 294
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