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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

THE CATHOLIC FAITH

OR

Doctrines of the Church of Rome Contrary to Scripture
and the Teaching of the Primitive Church

BY
JOHN HARVEY TREAT, Esq.
AUTHOR OF "NOTES ON THE RUBRICS," ETC.

WITH AN INTRODUCTION BY
Rev. J. A. BOLLES, D. D.

Published by
THE BISHOP WELLES BROTHERHOOD
NASHOTAH, WIS.

Entered, according to Act of Congress, in the year 1886, by
G. H. Houghton Butler,
In the Office of the Librarian of Congress, at Washington, D. C.

INTRODUCTION.

In the somewhat remarkable review of "The Faith of Catholics " by the editor of
the Literary Churchman, the following passage occurs : ' ' This is a very thorough mode
of treatment, and we venture to suggest that the best way to answer this book is to pro
duce a corresponding treatise of equal thoroughness on the other side.'' At once, on
reading this, my mind reverted to a work by John Harvey Treat, Esq. , the manuscript
of which, so far as he had then gone, was submitted to my inspection more than twenty
years since, and which when published will more than meet the demand of the reviewer.
According to my best recollection, the plan of Mr. Treat then was to arrange side
by side the Catholic Faith and the Roman Faith, with an inexhaustible catena of
authorities upon every point, and so thoroughly collated as to defy the cavils of doubt
and criticism. The MS., of course then unfinished, was in my possession for several
weeks, and I took special pains to call the attention of the clergy to it, and also some of
the learned laymen of Boston ; nor shall I ever forget the enthusiastic praise with which
the late Richard H. Dana, Esq., returned it to me ; for he hesitated not to say that
"If the plan could be fully carried out, it would be the best contribution which the
American Church could possibly lay upon the Altar of Religion and learning." More
over, to those of us who knew the singular and more than heroic devotion of Mr. Treat
to the study of the Fathers and of Ecclesiastical History at the fountain head, there was
a prevailing conviction that God had raised him up for that special work which no other
man could do ; as no other man but a Cruden could have compiled the Concordance.
From that time to the present I have been looking for his book, and have received the
occasional pamphlets from his own press, worked by his own hands, and the ' ' Notes on
the Rubrics," as only the advance sheets and harbingers of the great work yet to come.
Immediately upon reading the review of Capel, to which I have referred, I wrote
to Mr. Treat, calling his attention to the extract that I have made, and asking for in
formation in regard to his work, the MS. of which I had seen so many years ago. To
this letter he responded as follows : " I saw by the papers some time since that Capel
was soon to put forth an edition of Berrington and Kirk's ' Faith of Catholics. ' I have
had for many years the first edition in one volume. The book is a very excellent one
in many respects, as the chapters on the Authority and Unity of the Church, where a
Churchman would find just what he believes. But at the same time, the book is a very
misleading one. The authors were moderate Roman Catholics, and state the minimum
of belief in that Church. For instancy, to prove Transubstantiation they cite Fathers
who teach the Real Presence ; to prove Invocation of Saints, passages which teach that
the Saints are to be honored ; to prove Purgatory, they cite Prayers for the Dead, ths
Intermediate State, and those Fathers who taught that according to 1st Corinthiane
there would be a Purgatory of fire at the day of judgment, though not giving the
passages which state that the Blessed Virgin herself, the Apostles, and all men would

11 INTRODUCTION.
have to pass through that fire. If you have seen that book, you are already aware of
those things. I wonder that the reviewer did not see through them. * * * I have
a complete Catena of the Fathers on all these points : as Invocation of Saints,
Immaculate Conception, Assumption and Worship of the Blessed Virgin Mary ; on
Purgatory, the Intermediate State, Prayers for the Dead, the Purging fire at the Day of
Judgment, and how it differs from the doctrine of Purgatory, the late origin of the
doctrine of Purgatory, etc. I would like much to publish these books, but am unable
to do so myself. They might be published in parts, like those I sent you some years
ago. Any one who will publish them may have the MS. and welcome."
My object in making this quotation and in the foregoing history, is simply to show
my connection with the work and how I became so deeply interested in its publication.
That the original plan may be fully carried out, and the faithful and devoted layman of
the Church, who is the author, be in some degree rewarded for his life-long labor and
study in. that department of learning, is my most earnest prayer ; nor have I any doubt
that The Catholic Faith will eventually become as much a standard work as any
that can be named for the use of theological students and for the clergy.
JAMES A. BOLLES.

PUBLISHER'S NOTICE.

This volume, with the exception of the last article, is the result and outcome of
years of hard and conscientious literary labor on the part of the author, John Harvey
Treat, Esq. The research necessary for the accurate compilation of a work of this
nature, must be apparent even to the casual reader. To the theological student and the
clergy, the book will commend itself as throwing much light on the controversy between
the Anglican and Roman branches of the Catholic Church.
The manuscript for this work was originally prepared for the author's own use, and
not with a view to publication. At the solicitation of friends, Mr. Treat consented to
its publication by the Bishop Welles Brotherhood, of Nashotah, Wis., who undertook
to have it printed in a series of pamphlets. After the issue of the first pamphlet, it was
decided to adopt the book form, as being more permanent and suitable to a work of this
character. The Brotherhood then requested me to superintend its publication, which I
have done with the assistance and co-operation of the author. The last article, on
Papal Infallibility, I prepared at Mr. Treat's request, and for the same I am alone
responsible. The aim and purpose of The Catholic Faith is to show that the modern Roman
dogmas are at variance with the teachings of Scripture, of the Fathers, and the writings
of the more Catholic-minded members of the Church of Rome.
In a. work of. this nature, even with the most careful proof-reading, it has been
impossible to prevent typographical errors. It is believed, however, that all errors of
this kind have been noted in the Corrigenda.
We bespeak for The Catholic Faith a cordial reception at the hands of the
clergy, and a merited recognition and commendation from the Church press.
G. H. Houghton Butler.

PREFACE.

Some twenty-five years since, while an undergraduate at Harvard, I made a large
collection of extracts from the Fathers and ecclesiastical writers, illustrating the faith
and practice of the Primitive Church. Having arranged these selections in the manner
in which they are now published, they were laid aside. Not many years ago a few of
the smallest tracts were printed for private distribution. When it began to be an
nounced through the papers that Monsignor Capel was about to issue a new edition
of Berrington and Kirk's "Faith of Catholics," a venerable Priest of the Church,
Dr. Bolles, of Cleveland, Ohio, formerly Rector of the Church of the Advent, Boston,
Mass., who had known of my undertaking almost from the first, and had always
manifested a deep interest in it, wrote me, urging the immediate publication of the
collection. Not having time to attend to the matter myself, I offered, gratuitously, such of my
MS. as it was thought desirable to print to the proprietors of the Nashotah Scholiast
(now the Church Scholiast), who have undertaken to publish them, the profits to be
devoted to the school at Nashotah, which has done so much for the Church.
The plan adopted has been to give the Roman Catholic side of the argument in
the words of approved writers of that Church, and the extracts from the Fathers and
ecclesiastical writers in the original languages, with a literal translation, without note
or comment, save in a very few instances. The book is intended to serve as an armory,
or text-book, from which weapons can be taken as needed.
And now, a few words in regard to Berrington and Kirk's "Faith of Catholics.''
In 1812 the Rev. Joseph Berrington and the Rev. John Kirk published a book entitled
"The Faith of Catholics." In 1830, after the death of the Rev. Mr. Berrington, the
Rev. Mr. Kirk issued a second and enlarged edition of the work. In 1846 the Rev.
James Waterworth published a third edition, greatly enlarged, in three volumes instead
of one. He claims to have read all the works of the Fathers — having devoted four
years to his task — and made a new translation, besides omitting sundry spurious passages
found in the previous editions. The plan of the work, however, was not altered. And
now we have a fourth edition, put forth by Monsignor Capel.
t
This book appears to be a very fair one indeed, and so it is in many respects.
Messrs. Berrington and Kirk were very liberal Roman Catholics, and give the minimum
of what is held by the Roman Church in theory rather, instead of what is held as a

IV PREFACE.
matter of practice. The propositions on the Authority, the Unity, the Visibility, the
Infallibility, the Indefectibility and the Apostolicity of the Church, and some others, -
are in full accord with the views of all loyal Churchmen. They are not at all doctrines
peculiar to Rome, but are also the teaching of the Anglican Church.
There are other propositions which are very misleading, and give an entirely wrong
impression. For instance, to prove Transubstantiation passages are cited from Holy
Scripture and the Fathers which merely teach the Real Presence — having no connection
whatever with Transubstantiation — which is the doctrine of the Anglican Church as
well as of the Catholic Church in all ages. In proof of Purgatory are cited Prayers for
the Dead, taken from the ancient Liturgies, where prayer is offered for all the Saints
and the Blessed Virgin herself — which latter passage is mostly suppressed — and the
doctrine of a purgatorial fire at the Day of Judgment, held by some of the Fathers, and
through which all, even the Apostles and the Virgin herself, must pass ; none of which
things teach the Roman doctrine of Purgatory at all. In proof of the Invocation of
Saints and Angels this proposition is laid down, that the Saints in Heaven pray for us,
which, be that as it may, is a very different thing from our praying to them. Some
spurious passages are cited, but the language of genuiue passages from writers of the
fourth century, when, as all who are acquainted with those times know, reverence for the
Saints had in very many cases degenerated into a mild form of invocation, is far re
moved from the shocking expressions used in the " Glories of Mary , " gathered by a
canonized Saint, Liguori, and other approved books of devotion. Nothing is said of
the Immaculate Conception and the Infallibility of the Pope, as they were not doctrines
of the Roman Church in 1812; when this book was first published.
In reviews of the book which I have seen, the misleading character of ' ' The Faith
of Catholics " is entirely overlooked. One writer tells us that it is plain that the Fathers
were not Protestants, whatever else they were, which is very true ; neither were they
Roman Catholics. » J. H. T.

COERIQENDA.

Page 9.
29-29.
31- 34-43-48.

102. "3-122.164.176.195-196.
205. 205.
215. 243-
261.282.319.344-359-366.
391-392.
397-420.
424.426. 430.
459-
480. 508.528.53°-538.

For al read all.
" eanceling read canceling.
Belethus read Beleth.
" oppose read opposed.
" especlialy read especially.
" voluptiousness read voluptuousness.
" Gelasius read Gelasius I.
" gave it read gave it to.
Insert Hosea 12:4 before Century IV.
" The Church of Rome after Chapter II.
For he read He.
Insert The Catholic Church after extract from Becanus.
" Chapter III.
" Chapter IV.
For Athansius read Athanasius.
" antetype read antitype.
" Rupertus read Rupert.
" distinguish read distinguished.
" compell read compel.
" Chapter VIII. read Chapter IX.
Insert The Catholic Church after Chapter X.
For Magistor read Magister..
" Ench. read Euch.
Insert Century IV. after Matt. 12 : 32.
For fullness read fulness.
" divested read divested.
" blessen read blessed.
" Senensis read of Sienna.
" Chief eft read chief est.
" HavoXi read LTavXoS.
Insert Century V. before Gaudentius.
For Petus read Petrus.
" ftom read from.
Insert Century IV. before St. Jerome.
For fiaXiXiSi read padiXiSi.
" Translated read Translation.
" perogative read prerogative.
" coneord read concord.
" publibly read publicly.
" belive read believe.
" Commentory read Commentary.

THE IMMACULATE CONCEPTION OF THE
BLESSED VIRGIN.

THE CHURCH OF ROME.
By the term "Immaculate Conception of the Blessed Virgin," the
Church of Rome means, not that our Saviour was conceived and born
without sin, as many Protestants think, but that the Virgin herself was
conceived and born without original sin, so that never for an instant was
she subject to the influence of sin. It was, therefore, impossible for her
ever to commit any actual sin, or to err even, in the slightest manner.
Century XVI.
COUNCIL OF TRENT.

Declafat tamen haec ipsa sancta Syn
odus, non esse suae intentionis, compre-
hendere in hoc decreto, ubi de peccato
originali agitur, beatam et immaculatam
Virginem Mariam, Dei genitricem, etc. —
Sess. 5, Decret. de pec. orig., n. 5, p. 20.

Yet this holy Synod declares that it
is not its intention to comprehend in this
decree, where original sin is treated of,
the blessed and immaculate Virgin Mary,
Mother of God, etc.

Century XIX.
PIUS IX., BISHOP OF ROME.

Declaramus, pronunciamus et defini
mus, doctrinam, quae tenet, beatissimam
Virginem Mariam in primo instanti suae
coriceptionis fuisse singulari omnipotentis
Dei gratia et privilegio, intuitu meritorum
Christi Jesu Salvatoris humani generis, ab
omni originalis culpae labe praeservatam
i immunem, esse a Deo revelatam, .atque
! idcirco ab omnibus fidelibus firmiter con-
stanterque credendam. — Bulla, Dec. 8,
1854, p. 28, Acta Pii Papae IX., Paris,
ed. 1884.

We declare, pronounce and define, that
the doctrine which holds that the blessed
Virgin Mary at the first instant of her con
ception, by a singular privilege and grace
of God Almighty, in virtue of the merits of
Jesus Christ, the Saviour of mankind, was
preserved free from all stain of original
sin, has been revealed by God, and there
fore should firmly, and constantly be be
lieved by all the faithful. — Translated in
Offic. Doc, p. 95.

2 THE CATHOLIC FAITH.
J. D. BRYANT.
There has existed in the Church, from its commencement, a dogma,
which, fondly and lovingly cherished in the Catholic heart, foreshadowed
in Sacred Scripture, spoken of by Apostles, Evangelists, Saints and
Martyrs, has from various causes remained until now without that solemn-
definition which renders it essential to faith. That dogma is the Im
maculate Conception of the Most Blessed Virgin Mary, Mother of God.
— The Immac. Concep., Pref., p. xi.
But [by the Immaculate Conception] it is meant that, at the very
moment of her conception, when the soul of the Blessed Virgin was
infused into her body, special preventing grace, participating, as it
were, in, the act of her creation, was present and exempted her from the
slightest stain of original sin ; so that it could not be said that sin had
dominion over her for the least interval of time. — lb., p. 37.
The Acts of the Martyrdom of St. Andrew are cited on page 77 :
Et quoniam de immaculata terra fac- And, moreover, as the first man was
tus fuerat homo primus, — necessarium created from immaculate earth, it was
fuit, ut de immaculata Virgine nasceretur necessary that from an Immaculate Virgin
perfectus homo, Filius Dei, etc. — Act. et. should be born a perfect man, namely, the
Mart. S. Andreae, col. 1226, B., Greek Son of God. — P. 77.
col. 1225, B., Pat. Gr. T. 2.
The authority of the Apostle Andrew, Roman Catholics think, is
sufficient to establish the Immaculate Conception. But if they are so
eager and willing to receive the words of the Apostle to establish one
doctrine, they ought as readily and cheerfully to receive his authority
when it establishes another. In these same Acts the Apostle holds the
doctrine of the Greek Church on the Procession of the Holy Spirit.
This doctrine the Church of Rome pronounces a most dangerous error,
and for centuries has labored in vain to convince the Greeks that they
do not hold the Catholic doctrine on this point.
Pax vobis et omnibus qui credunt in Peace be unto you and to all who
unum Deum, Perfectam Trinitatam, — believe in one God the Perfect Trinity. —
verum Spiritum Sanctum procedentem ex the true Holy Spirit proceeding from the
Patre et in Filio permanentem. — Id., col. Father and continuing in the Son.
1218, A., Greek col. 1217, A., lb.
Cardinal Bellarmine says that he knew a great man who called these
Acts into question, and that they were vigorously disputed by grave and
learned men before they were received. The. ancients knew no such
Acts. There were Acts of St. Andrew which were numbered among the
Apocrypha by Gelasius, Bishop of Rome, but they were not these modern

THE CATHOLIC FAITH. 3
Acts. These later Acts were never cited by any one before the 7 th or
8th century. Petrus Damianus, Lanfranc, and S. Bernard in Serm. in
Vigil. Sancti Andreae, cite them. Great stress is laid on the fact that
these Acts exist in Greek as well as in Latin ; just as if spurious pieces
did not exist among the Greeks as well as among the Latins.
THE NE W MONTH OF MAR Y.
" Mary's extraordinary privilege consisted, not only in being pre
served from all actual sin and imperfection, — so that she never offended
God by any sin, however light, and was ever docile to the inspirations
of grace, — but also, in being pure and free from the guilt of original
sin, even in her very conception." — Page 42.
SCRIPTURE.
Gen. 3:15. I will put enmities between Gen. 3:15. And I will put enmity be-
thee and the woman, and thy seed and her tween thee and the woman, and between
seed : she shall crush thy head, and thou thy seed and her seed ; it shall bruise thy
shalt lie in wait for her heel. head, and thou shalt bruise his heel.
EXAMINATION OF GEN. 3 : 15.
The reading of the Vulgate is " ipsa conteret, " — she shall crush.
The pronoun her in the original Hebrew refers to the Seed of the woman.
Many ancient Codices of the Vulgate, as well as many of the Latin Fa
thers, read "ipse. " The Septuagint, of the version of Sixtus V., an. 1587,
reads " avro%. " The Greek Fathers read " avrdi " generally. Where
the Vulgate reads "ipsa" (she) the Fathers often referred it to "Ecclesia,"
the Church, and not to Mary. Century II.
JUSTIN MARTYR.
Kai Sid ravrrfi yeyevvr/rai ov- And by her He was born, concern-
rui, itspi ov rdi rodavraS Vpacpdi ' ing Whom we have shown that so many
dxeSei^a/JSv elpij66at, Si ov 6 &eoi passages of Scripture was spoken, through
tov te oqnv nai Tovi oftoiGoBe'vTaZ Whom God destroys the serpent, .and
dyysXXoviKaidvBpooitoViHaTaXvei. angels and men like him.
— Dial, cum Trypho, n. 100, col. 712, Pat.
Gr. T. 6.
IRENAEUS, BISHOP OF LYONS.
Quapropter inimicitiam posuit inter Wherefore He placed enmity between
serpentem et mulierem, et semen ejus, the serpent and the woman, and her seed,
etc.— quoadusqiie venit semen praedestin- — until the Seed, Which was the offspring
atum calcare caput ejus, quod fuit partus of Mary, came, which was predestined to
Mariae. — Contr. Haer. L. 3, t. 23, n. 7, tread under foot his head.
col. 964, Pat. Gr. T. 7.

THE CATHOLIC FAITH.

Ipse tuum calcabit caput, et tu obser-
vabis calcaneum ejus. Et inimicitiam
hanc Dominus in semetipsum recapitula-
vit, de muliere factus homo, et calcans
ejus caput ; quemadmodum in eo, qui
ante hunc est, libro ostendimus. — lb., L.
4, u. 40, 11. 3, col. 1114.
Et inimicitiam ponam inter te, et
inter mulierem, et inter semen tuum, et
semen ejus ; ipse tuum observabit caput,
et tu abservabis ejus calcaneum.
Praeceptum ejus perfecit Dominus,
factus ex muliere, et destruens adversariiim
nostrum. — lb., L. 5, c. 21, n. 1, 2, col.
1179, 1180.

He shall tread upon thy head, and
thou shalt lie in wait for His heel. And
this enmity the Lord recapitulated in
Himself, being made man of a woman,
and trampling upon his head; as we have
shown in the preceding book.
And I will place enmity between thee
and the woman, and between thy seed,
and her seed ; He shall observe thy head
and thou shalt lie in wait for His heel.
The Lord accomplished His precept,
being made of a woman, and destroying
our adversary.

THEOPHILUS, BISHOP OF ANTIOCH.

Avto \6nippa\ 6ov rr/pTJdei rf/v
utcpaXr^v , Kai 6v avTov Trjpijdsti Tijv
ttTsprav. — Ad Antol. L .2, u. 20, col.
1085, Pat. Gr. T. 6. One Codex reads avToi.

It (the seed) shall observe thy head,
and thou shalt lie in wait for his heel.

Century III.
THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Hoc semen praedixerat Deus de mu
liere procedere, quod calcaret caput dia-
boli. — Ipse tuum observabit caput, et tu
observabis calcaneum ejus. — Testimon. ,
L. 2, c. 9, p. 40.

God had declared before that this
seed, which should tread under foot the
head of the devil, should proceed from a
woman. — He shall observe thy head, and
thou shalt lie in wait for His heel.

Century IV.
ST. JEROME, PRIEST.

Ipse servabit caput tuum : et servabis
ejus calcaneum. Melius habet in He-
braeo : ipse conteret caput tuum ; et tu
conteres ejus calcaneum : quia et nostri
gressus praepediuntur a colubro : et Dom
inus conteret satanam sub pedibus nostris
velociter. — Quaest. Heb. in Gen. 3, p.
379, D. T. 3.

He shall observe thy head, and thou
thou shalt lie in wait for His heel. The
Hebrew has it better: He shall bruise
thy head, and thou shalt bruise his heel :
because also our steps are hindered by
the serpent, the Lord even shall bruise
satan under our feet shortly.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.
Avrdi 6ov Tr/pr/dei KeqjaXtfv, xal
6v Trjprj6sii avTov itTepvav. — Hom.
17 in Gen. 3, c. 5, p. 167, c. T. 4.

He shall observe thy head, and thou
shalt lie in wait for his heel.

THE CATHOLIC FAITH.

Century V.

PETER CHRYSOLOGUS,
Ipse servabit caput tuum, etc. — Serm.
173, de D. Joan. Bapt., col. 653, B., Pat.
I,at. T. 52.

BISHOP OF RAVENNA.
He shall observe thy head, etc.

LEO THE GREAT, BISHOP OF ROME.

Deus enim omnipotens et clemens, —
statim ut nc:5 diabolica malignitas veneno
suae mortificavit invidiae, praeparata reno-
vandis mortalibus suae pietatis remedia
inter ipsa mundi primordia praesignavit ;
denuntians serpenti futurum semen mulie-
ris quod noxii capitis elationem sua virtute
contereret ; Christum scilicet in carne ven-
turum, Deum hominemque significans, etc.
— Serm. 22, al. 21, in Nat. Dom. ii, c. 1,
col. 194, a., Pat. Lat. T. 54.

For the almighty and compassionate
God, as soon as diabolical malignity had
brought death upon us by the venom of
his envy, foretold the remedies of His
piety prepared for renovating mortals at
the very beginning of the world, threaten
ing the serpent with the Seed of the '
woman, which should crush with its
power the pride of his noxious head ; sig
nifying, forsooth, that Christ should come
in the flesh, both God and man, etc.

Century VI.
PROCOPIUS GAZAEUS.

^Aito Se rov yivovS eiS erspov
psre'dT-r/ yivo<L 6 XoyoS- caS ydp npds
Tr/v yvvaixa TtdvTtx exeiva eXsysro'
vvv Se, Ovroi 6ov, cpr/6i, Tr/prj6ei
xEcpaXr/v. ^ESsiydp tiEpi piv rifidd-
()EYe6TepaSXeyE<3Bai t6,"Ex6<xv Qfaw
widv ditaTTjS x&Pa MV y£vr)Tai • itEpi
Si rov dvSpoS &.te ovx dttaTrfiivToi,
xaTa Trjy tov LTavXov q>mvr}v, Xi-
yecSBai, AvtoS tiov rr/pjjdei xscpa-
Xtjv, mi i^xvpoi xai iTtiTTjSewTEpoS
itoXepElv xai cpvXdTTEir. — In Gen.
3:15, col. 208, A., Pat. Gr. T. 87.

The discourse is changed from one
gender to another. For as He said all
this to the woman, He now says : He
shall observe thy head. It was proper,
indeed, that it should be said of the
weaker : I will -place enmity, etc. ; that
there might be no place for deceit. But,
concerning the man, seeing that he had
not been deceived, according to the testi
mony of Paul, it was proper to be said :
He shall observe thy head ; seeing that he
is stronger and better fitted for fighting
and defence.

Century IX.
WALAFRIUUS STRABO, MONK OF FULDA.

' Ipsa conterit caput tuum, et tu con-
teres calcaneum ejus,' quia et nostri gres-
sus praependiuntur a colubro, et Dominus
conteret Satan sub pedibus ejus. — Gloss.
Ord. in Gen. 3, col. 95, AB., Pat. Lat.
T. 113.

' She shall bruise thy head, and thou
shalt bruise her heel.' Because also our
steps are hindered by the serpent, the
Lord even shall bruise Satan under His
feet.

O THE CATHOLIC FAITH.
Century X.
REMIGIUS, A MONK OF AUXERRE.
Ipsa conteret caput tuum. Id est, She shall bruise thy head. That is,
Ecclesia 'conteret caput tuum.' — In Gen. the Church ' shall bruise thy head.'
3:15, col. 66, C. Pat. Lat. T. 13L
Century XI.
BRUNO ASTENSIS, BISHOP OF SEGNI.
Content autem ecclesia ipsius caput, But the Church bruises his head, etc.
etc. — Ipse vero invalidiatur calcaneo ejus, — Vet he shall prevail against her (the
quia nisi recte incedat, et in boni operis Church's) heel, because unless she walk
itinere firmiter gradiatur, mox eam inva- rightly, and step firmly in the" way of
dit, et quasi titubantem supplantare et good works, he soon invades her, and
dejicere nititur. — Expos, in Gen. 3, col. strives to overthrow and cast her down as
170, Pat. Lat. T. 164. faltering.
Century XVI.
THOMAS DE VIO CAJETANUS, CARDINAL OF S. SIXTUS.
Ipsa conteret caput tuum, et tu insid- She shall crush thy head, and thou
iaberis calcaneo ejus. Juxta Hebraeum shalt lie in wait for his heel. According
habetur : Ipsum conteret tibi caput, et tu to the Hebrew we have : It shall crush
conteres ei calcaneum. Non de muliere, thy head, and thou shalt crush his heel.
sed de semine ejus dicitur, quod conteret Not of the woman, but of her seed, it is
caput Diaboli. — In Gen. 3: 15, p. 29, T. 1. said that, It shall crush the head of the
Devil.

THE CATHOLIC CHURCH.
In the article on the Worship of the Blessed Virgin may be found
many citations from the Fathers charging her with faults and disbelief
in common with the rest of mankind. The present article will treat
exclusively on the subject of original sin as connected with the Immac
ulate Conception. The Fathers unanimously declare that Christ our
Saviour alone was conceived and lived entirely free from the stain of
sin. None of them, when speaking of sin in general terms, saying that
it has passed upon all men inasmuch as all have sinned, ever except the
Virgin, and some of them include her by name among those who are
born in sin and had need of a Saviour ; as she herself declares in St.
Luke, 1 : 47: My spirit hath rejoiced in God my Saviour. The Feast
of her Nativity, or of her Immaculate Conception, was certainly un
known in the fourth century, as St. Augustine declares that in his time

THE CATHOLIC FAITH. 7
the Church celebrated the Natal days of none but our Lord and St.
John Baptist, though she commemorated the Passions of the Saints. In
the ancient Liturgies prayers are offered for her as well as for all the
holy Patriarchs, Apostles, Saints and Martyrs ; andthe ancients believed
that at the Day of Judgment she, as well as the rest of mankind, would
have to pass through that purging fire which is to try every man's work.
(See article on Purgatory, ch. v.)
The first time we hear of this new dogma is in the twelfth century,
when at its very birth it was condemned by St. Bernard as at variance
with reason and Catholic tradition. St. Bernard scouts the idea now
entertained by the Church of Rome, that "special preventing grace"
at the very instant of her conception, before she could strictly be said
to exist, exempted her from the stain of original sin ; for, he says, she
could not have been a subject of grace before she had existence. St.
Thomas Aquinas declared it derogatory to the dignity of Christ, in that
He is the Saviour of all men, to assert that the Blessed Virgin was not
conceived in sin. St. Bonaventura, who, like St. Bernard, was most
zealous in his devotion to the Virgin, attributing to her all power, as
may be seen in his Psalter and other works cited in another article,
says that she was conceived in original sin and that he has never heard
any one state to the contrary. This new dogma was condemned on all
hands, and so the matter would probably have rested had not Duns
Scotus, in the fourteenth century, taken up and vigorously defended the
Immaculate Conception.
St. Antoninus, who was most devoted to the Virgin, in the fifteenth
century, opposed the new dogma. Even up to the fourteenth century,
as we learn from Alvarus Pelagius, the Roman Church, though tolerat
ing, did not herself celebrate the Feast of the Conception. Scarcely
eighty years ago Bishop Milner, a favorite author with Roman Catholics,
declared that the Church did not make the Immaculate Conception an
Article of Faith, for the reason that neither Scripture nor tradition
delivered anything clearly on this point. Yet, in 1854, Pius IX.
declared it an Article of Faith, " fondly cherished in the Catholic heart
from the beginning," according to Dr. Bryant, which every good Roman
Catholic is obliged to believe under penalty of eternal damnation.
What a flood of light must have burst in upon the Roman Church dur
ing the last half century ! The various opinions on this subject, in
different ages, may be classed under four heads :
I. That of the ancient Church, which held that Christ alone was
conceived, born, and lived, without any sin, and charged the Virgin with
unbelief in her Son and with doubting, when she saw Him in agony on

O THE CATHOLIC FAITH.
the Cross, whether He were the Son of God — a mortal sin now in the
Church of Rome.
II. That of a later period — about the eleventh or twelfth century —
that though the Virgin was conceived and born in sin, yet that she was
sanctified when "the power of the Highest overshadowed her," so that
afterwards she never committed actual sin.
III. That of the Schoolmen generally, that she was indeed con
ceived in original sin, but sanctified at some period, which they did not
determine, previous to her birth.
IV. That of the Church of Rome of the present day, that she, like
our Saviour, was conceived, born, and lived, without the contamination
of sin, either original or actual.

King fames'1 Version.' SCRIPT. URE.
Job 14:4. TV? ydp e6toli xaBa-
poi dud pvTtov; ovSe ezS, eclv xai
piai r/pspaS y&vvEai 6 fiioi avtov
iiti ryi yrji. — Ed. Septuag.
For who will be clean from defile
ment? Not one ; even though his life has
been but a day upon earth.
Who can bring a clean thing out of
an unclean ? Not one. — Heb. in King
James' Version.
Ps. 51:5. Behold, I was shapen in
iniquity: and _ in sin did my mother con
ceive me.
Eecles. 7 : 20. For there is not a just
man upon earth, that doeth good, and
sinneth not.
Luke 1 : 46, 47. And Mary said, My
soul doth magnify the Lord,
And my spirit hath rejoiced in God
my Saviour. Rom. 3 : 23. For all have sinned,
and come short of the glory of God.
lb. 5 : 12, 18. Wherefore, as by one
man sin entered into the world, and death
by sin ; and so death passed upon all men,
for that all have sinned :
Therefore, as by the offence of one
judgment came upon all men to condemn
ation ; even so by the righteousness of
one the free gift came upon all men unto
justification of life.

Douay Version.
Job 14 : 4. Quis enim erit mundus
absque sorde? Nee unus quidem, etiam
si unius diei fuerit vita ejus super terram.
— Vet. Vers. Italic.
For who will be clean from defile
ment ? Not one ; even though his life has
been but a" day upon earth.
Who can make him clean that is con
ceived of unclean seed? is it not thou
who only art ? — Vulg.
Ps. 50 : 7. For behold, I was con
ceived in iniquities ; and in sins did my
mother conceive me.
Eecles. 7: 21. For there is no just
man upon earth, that doeth good, and sin
neth not.
Luke 1 : 46, 47. And Mary said, My
soul doth magnify the Lord.
And my spirit hath rejoiced in God
my Saviour. Rom. 3 : 23. For all have sinnedi-
and do need the glory of God.
lb. 5 : 12, 18. Wherefore, as by one
man sin entered into this world, and by
sin death : and so death passed upon all
men in whom all have sinned.
Therefore, as by the offence of one,
unto all men to condemnation : so also by
the justice of one, unto all men to justifi
cation of life.

THE CATHOLIC FAITH.-

I Cor. 15 : 22. For as in Adam all
die, even so in Christ shall all be made
alive. 2 Cor. 5:14, 15. For the love of
Christ constraineth us ; because we thus
judge, that if one died for all, then were
all dead :
And that He died for all, etc.
Eph. 2 : 3. Among whom also we all
had our conversation in times past in the
lusts of our flesh, fulfilling the desires of
the flesh and of the mind ; and were by
nature the children of wrath, even as
others.

1 Cor. 15 : 22. And as in Adam all
die, so also in Christ all shall be made
alive. 2 Cor. 5 : 14, 15. For the charity of
Christ presseth us : judging this, that if
one died for all, then all were dead.
And Christ died for all : etc.
Eph. 2:3. In which also we all con
versed in time past, in the desires of our
flesh, fulfilling the will of the flesh and of
our thoughts, and were by nature children
of wrath, even as the rest.

We nowhere read in the Scriptures that -the Virgin Mary was
sanctified before her birth ; yet Jeremiah and John the Baptist were.

Jer. 1:5. Before I formed thee in
the belly I knew thee ; and before thou
earnest forth out of the womb I sanctified
thee, and I ordained thee a prophet unto
the nations. Luke 1:15. For he shall be great in
the sight of the Lord, and shall drink
neither wine nor strong drink : and he
shall be filled with the Holy Ghost, even
from his mother's womb.

Jer. 1:5. Before I formed thee in
the bowels of thy mother, I knew thee :
and before thou earnest forth out of the
womb I sanctified thee, and made thee a
prophet unto the nations.
Luke I : 15. For he shall be great
before the Lord ; and shall drink no wine
nor strong drink ; and he shall be filled
with the Holy Ghost, even from his
mother's womb.

Century II.
JUSTIN MARTYR.

Kai yap itav yevoS dvBpoo7taav
evpEQijdETai vttd xardpav or. Kara
toy vopov Mqdv6egdS emxaTdparoS
yap Eiprirai TCai oS ovh kppsvei kv
roiS ysypappevoiS kv t<£ jiifiXioo tov
vopov Tovitovq6ai avTa. Kai ovSsiZ
dxpifiiSi itdvTa itloir/CiEv. — Dial, cum
Trypho, n. 95, col. 701, Pat. Gr. T. 6.

For the whole human race was found
to be under a curse. According to the
law of Moses every one is called accursed
who does not remain in those things which
are written in the book of the law, to do
them. And no one has done them al
exactly.

TITUS FLAVIUS CLEMENT, PRIEST OF ALEXANDRIA.

Aid tovto ydp xai povoS xpiT-fji,
oti dvapdpTrjToi povoi. — Paed. L. 1,
c. 2, p. 80, A.
MovoS ydp dvapdpTt/ToS avroS
6 Aoyoi.-^lb. L. 3, c. 12, p. 262, C.

For on this account even He is sole
Judge, because He alone is without sin.
For the Word f lone is without sin.

IO

THE CATHOLIC FAITH.

TERTULLIAN, PRIEST OF CARTHAGE.
The Lord knew that He alone was
without offence.
For it was reserved for the Son of
God alone to remain without sin.

Sciebat dominus se solum sine delicto
esse. — De Orat., c. 7, p. 5, Pars 2.
Soli enim dei filio servabatur sine 'de
licto permanere. — De Praescrip. Haeret.,
c. 3, p. 2, Pars 3.
Solus enim Deus sine peccato, et solus
homo sine peccato Christus, quia et Deus
Christus. — De anima, c. 41, p. 226, Pars 4.

For God alone is without sin, and
the man Christ was without sin, because
Christ is God also.

Century III.

ORIGEN, PRIEST
\4SvvaTov eivai ovtooS dvOpoxov
dvapdprr/Tov. Tovro Se qiapev, v-
TtF.qaipovpsvov tov xard t6v'It)6ovv
voovpivov dvBpoottov b\ dpapTiav
ovx Ettoirjde. — Contr. Cels. , L. 3, c. 62,
col. 1001. B. C, p. 11.
Quod si placet audire quid etiam alii
sancti de ista nativitate sensuerunt, audi
David dicentem : In iniquitatibus, inquit,
conceptus sum, et in peccatis peperit me
mater mea ; ostendens quod quaecunque
anima in carne nascitur, iniquitatis et
peccati sorde polluitur : et propterea dic
tum esse illud, quod jam superius memo-
ravimus : quia nemo mundus a sorde, nee
si unius diei sit vita ejus. — Hom. 8 in
Levit., c. 3, col. 496, A., Pat. Gr. T. 12.
Solus ergo est Dominus et Salvator
noster Jesus Christus qui peccatum non
fecit. — In Cant. Cant. L. 3, col. 183, B.,
Pat. Gr. T. 13.
Si igitur aiunt eum absque peccato
dici, qui nunquam peccaverit, et nos as-
sentimus, nullum absque peccato, quia
omnes homines aliquando peccavimus,
licet postea virtutem secuti sumus. —
Hom. 2 in Luc. 1:6, col. 1805, BC, lb.
Note by the Editors. — Monendus
est lector Mariam Virginem speciali Dei
privilegio ab hac exemptum censura :
ideoque monendus, quia Origenes, ut in-
ferius ad homil. 14 dicendum est, ipsam
quoque sub hac omnium hominum innrm-
itate impie annumerat. col. 1805, D. lb.

OF ALEXANDRIA.
It is 'impossible for a man to exist
who is sinless. But this we say, except
ing the man assumed by Jesus, Who did
no sin.

But if it please you to hear what other
saints also have thought concerning this
nativity, hear David saying : In iniqui
ties, he says, was I conceived, and in sins
did my mother bear me ; showing that
whatever soul is born in the flesh, is pol
luted with the defilement of iniquity and
sin : and on this account is that said,
which we have just mentioned above, that
no one is clean from defilement, neither if
his life be of but one day.
It is, therefore, our Lord and Saviour
Jesus Christ alone Who did no sin.

If, then, they say that He is called
sinless, who never sinned, we also assent
that no man is without sin, because all of
us men have at some time sinned, though
afterwards we strove to attain to virtue.
The reader must be admonished that
the Virgin Mary, by the special privilege
of God, was exempt from this censure :
and therefore he must be admonished,
that Origen, as must be said below at
homily 14, impiously includes her also
under this infirmity of all mankind.

THE CATHOLIC FAITH.

I I

' Cum jam impleti essent dies purga-
tionis eorum secundum legem Moysi, dux-
erant eum Jerosolymam. ' Propter purga-
tionem, inquit, eorum. Quorum eorum?
Si scriptum esset propter purgationem
ejus, id est, Mariae quae pepererat, nihil
quaestionis oriretur, et audacter dicere-
mus, Mariam, quae homo erat, purgatione
indiguisse post partum. Nunc vero in
eo quod ait, ' dies purgationis eorum,' non
videtur unum significare, sed alterum, sive
plures. Ergo Jesus purgatione indiguit,
et immundus fuit aut aliqua sorde pol
lutes. Temerarie forsitan videor dicere,
sed Scripturarum auctoritate commotus.
Vide quid in Job scriptum est : nemo
mundus a sorde, nee si unius quidem diei
fuerit vita ejus. Non dixit, nemo mun
dus a peccato, sed nemo mundus a sorde.
— Hom. 14 in Luc, c. I, col. 1834, A.

Si scandalum in Domini passione non
passa est [Maria], non est mortuus Jesus
pro peccatis ejus. — Hom. 17 in Luc, col.
1845, B. C.

' When now the days of their purifi
cation according to the law of Moses were
accomplished, they had brought Him to
Jerusalem.' For their purification, he
says. For whose? Were it written for
the purification of her, that is, Mary, who
had given birth, no question would have
arisen, and we should have confidently
said, that Mary, who was a mortal,
needed purification after parturition. But
now, in that he says, ' The days of their
purification ' ; he does not seem to signify
one, but two or more. Jesus, therefore,
stood in need of purification, and was
unclean or polluted with some defilement.
Perhaps I seem to speak rashly, but I
am moved to do it by the authority of the
Scriptures. See what is written in Job :
No one is clean from defilement, neither
if his life has been of but one day. He
did not say: No one is clean from sin, but
no one is clean from defilement.
If Mary did not suffer scandal at the
Passion of our Lord, Jesus did not die for
her sins.

THEONAS, BISHOP OF ALEXANDRIA.

Aliud est enim esse quempiam sanc
tum, id est, divino cultui consecratum, hoc
enim nomen non solum hominibus, sed
etiam locis et vasculis templi atque lebiti-
bus, attestante Scriptura commune est.
Aliud est autem esse absque peccato,
quod unius Domini nostri Jesu Christi
singulariter convenit majestati, de quo
etiam Apostolus velut praecipium ac' spe-
ciale pronunciat dicens : Qui peccatum
non fecit. — Ap. Cassian. Collat., L. 22, c.
9, p. 554, T. 1.

F'or it is one thing for any one to be
holy, that is, consecrated to divine wor
ship, for this name is common not to men
only, but also to places, and the vessels
and basins of the temple, as Scripture tes
tifies. But it is quite another thing to be
without sin, which singularly comports
with the majesty of our Lord J esus Christ
alone, of Whom the Apostle also pro
nounces it a peculiar and special charac
teristic, saying : Who did no sin.

Century IV.
HILARY, A ROMAN DEACON.

Omnes enim ait, peccaverunt. Hoc
generaliter accipiendum, ut intelligantur
tam Judaei quam Graeci ; unde ait : Non
est distinctio ; omnes enim hie compre
hends, etiam sacerdotes, ut ostenderet

F'or all, he says, have sinned. This is
to be received generally, that Jews as well
as Greeks may be understood. Whence
he saith, There is no distinction ; for he
comprehends all here, even the priests, in

12

THE CATHOLIC FAITH.

nihil profuisse legem sine fide. — In Rom.
3 : 23, col. 79.
Manifestum itaque est in Adam om
nes peccasse quasi in massa ; ipse enim
per peccatum corruptus, quos genuit, om
nes nati sunt sub peccato. — Com. in Rom.
5:12, col. 92, Op. Ambros., Pat. Lat. T. 17.
Haec est similitudo carnis ; quiaquam-
vis eadem caro [Christi] sit, quae et nostra;
non tamen ita facta in utero est et nata,
sicut et caro nostra. Est enim sanctifi-
cata in utero, et nata sine peccato, et
neque ipse in ilia peccavit. Ideo enim
virginalis uterus electus est ad partum
Dominicum, ut in sanctitate differret caro
Domini a carne nostra ; in causa enim sim-
ilis est, non in qualitate peccati substantiae.
Propterea ergo similem dixit, quia de
eadem. substantia carnis, non eamdem hab-
uit nativitatem ; quia peccato subjectum
non fuit corpus Domini. Expiata est enim
a Spiritu Sancto caro Domini, etc. — In
Rom. 8:3, col. 117, 118.

order to show that without faith the law
profits nothing.
It is manifest, therefore, that all
sinned in Adam as in a mass ; for he being
corrupt through sin, all whom he begot
were born under sin.
This is the similitude of flesh ; that
although the flesh of Christ be the same
even as qurs, yet it was not thus made
in the womb and born as our flesh was.
For it was sanctified in the womb, and
born without sin, and neither did He
sin in it. For therefore was a virgin
womb chosen for giving birth to our Lord,
that the flesh of our Lord might differ from
our flesh in sanctity ; for in cause it was
similar, but not in the quality of the sub
stance of sin. For this reason, therefore,
he called it similar, because though of the
same substance of flesh, it did not have
the same nativity ; because the body of
our Lord was not subject to sin. For the
flesh of our Lord was purified by the Holy
Spirit, etc.

BASIL, BISHOP OF CAESAREA.

OvSeiS ydp dvapdpTr/Toi, eI prj
povoi 6 QeoS. — Constit. Monast., c. I,
n. 3, p. 769, T. 2.

For no one is without sin, but God
alone.

EPHRAEM SYRUS, DEACON OF EDESSA.

Peccatorem me esse fateor, quia tu
solus sine peccato es : quisquis corporis
expers non est, nee item culpa vacat, ali-
oquki nee tu corpus induisses. — Funeb.
can. 12, p. 246, A. T. 3, Syr.

I confess myself a sinner, because
Thou alone art without sin : whosoever is
not divested of the body, is not free of
fault likewise, otherwise neither wouldst
Thou have invested Thyself with a body.

EPIPHANIUS, BISHOP OF CONSTANTLY

Avcdi ydp [Kv/jio-] povoi 16ti
xaOapoi. — Haer. 59, c. 6, p. 499, B. T. 1.
Ours ydp 0£o5 i] Mapia, ovre
itTt7 ovpavoii exovBa to 6<Spa, dXX'
tx 6v\Xi']ipE(e>s dvSpds, xai yvvaixuS,
xut' eitayyeXiav Se, w6itep d^lSadn,
olxovoprfieWa. — Haer. 78, l. 23, p.
1055, D.

For the Lord alone is pure.
For neither is Mary a deity, nor does
she derive her body from heaven, but by
conception, from man and woman ; yet
having been bestowed according to prom
ise, as was Isaac

THE CATHOLIC FAITH.

13

E'iaipETor per yap 16ti to 6xev-
Oo?, dXXd yvvf/, xai ovSev tt/v cpv6iv
itapijXXay pevr/ , rr/v Se yvooprjv, xai
r7/v di6Bij6iv iv Tipy TEtipivrj. —
Haer. 79, c. 5, p. 1062, A.

For she is indeed a chosen vessel, yet
she is a woman, and, as to her nature,
differing in nothing from others, but in
mind and understanding highly honored.

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE
FvoipEv on to uev pr)Sev dpap-
TEiY, OVTQDi vitep avBpantov xai pov-
ov '~)eov. 'Eu> ydp Kepi dyyiXoov

We know that to sin not is above
man, and of God alone. For I allow my
self to say nothing concerning the angels,
etc.

r7 Xeyeiv, x. r. X. — Orat. 15 in plag
grand., p. 234, C. T. 1.
AMBROSE, BISHOP OF MILAN.

In quo solo [Christo] et conceptus
virginalis et partus sine ullo fuit mortalis
originis inquinamento. — Apol. David, c.
11, n. 57, col. 874, Pat. Lat. T. 14.
Solus Redemptor eligitur, qui peccato
veteri obnoxius esse non possit.
Propitiatio omnium Christus est, et
ipse est universorum redemptio. — In Ps.
48, n. 13, 15, col. 1160, 1161, lb.
Bene ' eminens, ' quia solus est quern
retia non involverint peccatorum. Omnes
intra retia erant, immo adhuc intra retia
sumus, quia nemo sine peccato, nisi solus
Jesus, quern non cognoscentem peccatum,
peccatum pro nobis fecit Pater. Etenim
tradidit eum laqueis, tradidit eum retibus,
mittens eum non in peccato, in quo erant
omnes homines, sed in similitudine carnis
peccati, ut de peccato damnaret peccatum
in carne. — Venit Dominus Jesus, et in
carne peccato obnoxia militiam virtutis
exercuit. — In Ps. 118, Serm. 6, n. 21, col.
1274, 1275, lb. T. 15.
Quod lapsum fateris, in eo tibi cum
omnibus commune consortium est ; quia
nemo sine peccato : negare hoc, sacri-
legium est ; solus enim Deus sine peccato
est. — In Ps. 118, Serm. 22, n. 27, col.
1520, lb.
Solus enim per omnia ex natis de fem-
ina sanctus Dominus Jesus, qui terrenae
contagia corruptelae immaculati partus
novitate non senserit, et coelesti majestate
depulerit. — In Luc. 2 : 19, n. 56, col. 1573,
lb.

In Him alone [Christ] there was both
a virginal conception and birth, without
any defilement of mortal origin.
The Redeemer alone is chosen, Who
could not be subject to the ancient sin.
Christ is the propitiation of all, and
He is the redemption of all.
Rightfully is He 'eminent,' because
it is He alone Whom the nets of sin have
not involved.- All were within the nets,
yea, we are still within the nets, for no one
is without sin, except Jesus only, Whom,
though not knowing sin, the Father made
sin for us. For He gave Him over to the
snares, He gave Him over to the nets,
sending Him, not in sin, in which all men
were, but in the similitude of sinful flesh,
that of sin He might condemn sin in the
flesh. — The Lord Jesus came, and in flesh
subject to sin, was engaged in the warfare
of virtue. As to your confessing your fall, in
this you have a common fellowship with
all ; because there is no one without sin.
To deny this is sacrilege ; for God alone is
without sin.
For the Lord Jesus alone of those
born of woman was holy in all things,
Who by the novelty of an immaculate
birth did not feel the contagion of earthly
corruption, and expelled it by His heavenly
majesty.

*4

THE CATHOLIC FAITH.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Et quid incoinquinatius illo utero Vir-
ginis, cujus caro etiamsi de peccati propa-
gine venit, non tamen de peccati propa-
gine concepit ; etc. — De Genes, ad lit. L.
io, c. 18, n. 32, col. 422, Pat. Lat. T. 34.
' Juvencum sine vitio,' quia in se non
habuit vitium caro Christi, in aliis autem
habuit, qui membra sunt ejus. Quae
enim caro in hac vita sine peccato, nisi
ilia sola quae non habet in se vitium? —
Quaest. in Hept. L. 4, c. 33, col. 733,
lb. Venit Jesus ; et quid dicit ille? Ecce
Agnus Dei. Si agnus innocens, et Joan
nes agnus. An non et ipse innocens?
Sed quis innocens? Quantum innocens?
Omnes ex ilia traduce veniunt et ex ilia
propagine, de qua cantat gemens David :
Ego in iniquitatibus conceptus sum, et in
peccatis mater mea in utero me aluit. So
lus ergo ille Agnus, qui non sic venit.
Non enim in iniquitate conceptus est : nee
eum in peccatis mater ejus in utero aluit,
quern virgo concepit, virgo peperit ; quia
fide concepit, et fide suscepit. Ergo ' ecce
Agnus Dei.' Non habet, iste traducem de
Adam : carnem tantum sumpsit de Adam,
peccatum non assumpsit. Qui non as
sumpsit de nostra massa peccatum, ipse
est qui tollit nostrum peccatum. — Tract.
4 in Joan. Evang. 1, n. 10, col. 1410,
lb. T. 35-

Sic et Agnus singulariter, solus sine
macula, sine peccato ; non cujus maculae
abstersae sint, sed cujus macula nulla fu
erit. — Tract. 7 in Joan. Evang. 1, n. 5,
col. 1439- Et quia Dominus noster Jesus Christus
de Adam corpus accepit, non de Adam
peccatum traxit ; templum corporeum inde
sumpsit, non iniquitatem quae de templa
pellenda est : ipsam autem carnem quam
traxit de Adam (Maria enim de Adam, et
Domini caro de Maria), Judaei crucifixe-

And what was more undefiled than
that womb of the Virgin, whose flesh,
although it came from the propagation of
sin, yet did not conceive from the propa
gation of sin ; etc.
'A heifer without blemish,' because
the flesh of Christ had no blemish in itself,
but it did have in others which are His
members. For what flesh is there in this
life which is without sin, except that alone
which had no blemish in it?
Jesus came; and what does he say?
Behold the Lamb of God. If an innocent
one is a lamb, John also is a lamb. Is
not he also innocent ? But who is inno
cent ? How innocent ? All come from
that propagation, and from that descent,
of which David, sighing, sings : I was con
ceived in iniquities, and in sins did my
mother nourish me in the womb. He
only, therefore, is the Lamb, Who did not
thus come. For He was not conceived in
iniquity : nor in sins did His mother
nourish Him in the womb, Whom she a
virgin conceived, and to Whom she a vir
gin gave birth ; because she conceived by
faith, and by faith received. Therefore :
' Behold the Lamb of God.' He has not
descent from Adam ; His flesh only He
derived from Adam, He did not receive
sin from Him. He that did not receive
sin of our mass, He it re Who taketh away
our sin. So also He singly is the Lamb, alone
without spot, without sin ; not he whose
spots have been blotted out, but He whose
spots were none.
And our Lord Jesus Christ did not
derive sin from Adam, though He re
ceived His body from him. From thence
He derived His bodily temple, not iniq
uity which was to be expelled from the
temple. But that flesh which He derived
from Adam (for Mary was from Adam,

THE CATHOLIC FAITH.

15

runt. — Tract. II in Joan. Evang. 2, n. 12,
col. 1473, 1474.
Non potest homo quamdiu carnem
portat, nisi habere vel levia peccata. —
Tract. 1 in Joan. 1, n. 6, col. 1982, lb.
T. 35- Sic ergo peccatum Domini, quod fac
tum est de peccato, quia inde carnem
assumpsit, de massa ipsa quae mortem
meruerat ex peccato. Etenim ut celerius
dicam, Maria ex Adam mortua propter
peccatum, Adam mortuus propter pecca
tum, et caro Domini ex Maria mortua est
propter delenda peccata. — In Ps. 34, Serm.
2, n. 3, col. 335, lb. T. 36.
Qui dicit, vel Non sum peceator, vel
Non fui, ingratus est Salvatori. Nullus
hominum in ista quae ex Adam defluit
massa mortalium, nullus omnino hominum
non aegrotus, nullus sine gratia Christi
sanatus. — Serm. 176, c. 2, 11. 2, col. 950,
lb. T. 38.
Huic ergo traditioni mortis, his legibus
inferni obstrictus nascitur omnis homo :
sed praeter ilium hominem, qui homo fac
tus est, ne periret homo. — Serm. 221, c. 2,
col. 1105. Denique quia in magno Sacramento
natus est Joannes, ipsius solius justi nata-
lem diem celebrat Ecclesia. Et Natalis
Domini celebratur, sed tanquam Domini.
Date mihi alium servum praeter Joannem
inter Patriarchas, inter Prophetas, inter
Apostolos, cujus natalem diem celebret
Ecclesia Christi. Passionum diem servis
plurimis celebramus : nativitatis nemini,
nisi Joanni. — Serm. 290 in Natal. Jo.
Bapt., c. 2, col. 1313.
Qua prima re posita, occurrit quaestio
non praetereunda, quare Natalem, quo est
ortus ex utero Joannes, potius celebremus,
quam cujuslibet apostoli vel Martyris vel
prophetae vel patriarchae ? — Serm. 292 in
Natal. Jo. Bapt., t. I, col. 1320.
Cum vero genus humanum peccata
longe separaverunt a Deo, per Media-
torem, qui solus sine peccato natus, — re-

and our Lord's flesh was from Mary), the
Jews crucified,
It is impossible but that a man have
light sins at least, so long as he bears
flesh. Just so, therefore, the sin of our
Lord, which was made of sin, because He
thence took flesh, from that very mass
which had merited death from sin. For
to speak more quickly, Mary, who was
from Adam, was dead on account of sin.
Adam was dead on account of sin, and the
flesh of our Lord, which was from Mary,
was dead for destroying sin.
Whoever says, I am not a sinner, or
I have not been one, is ungrateful to his
Saviour. There is no mortal man in this
mass which flowed from Adam, there is
no man whatsoever, I say, who is not dis
eased, there is no one who is healed with
out the grace of Chiist.
Every man, therefore, is born bound
to this tradition of death, and these laws
of hell : excepting that Man, Who was
made man, that man might not perish.
Accordingly, because John was born
in a great mystery, the Church celebrates
the natal day of that just man alone.
Our Lord's natal day also is celebrated,
but as of Him Who is Lord. Mention to
me another servant among the Patriarchs,
among the Prophets, among the Apostles,
beside John, whose natal day the Church
celebrates ? We celebrate the passion-day
of many of His servants : the natal day of
no one but John.
This matter having been first settled,
a question arises which must not be over
looked, wherefore we celebrate the natal
day on which John was born, rather than
that of any Apostle, or Martyr, or Prophet,
or Patriarch whatsoever ?
But seeing that sins separated the
human race far from God, it was neces
sary for us to be reconciled to God by the

i6

THE CATHOLIC FAITH.

concilliari nos oportebat Deo. — Enchirid.
sive de Fide, Spe et Charit., c. 108, u. 28,
col. 283, lb. T. 40.
Solus sine peccato natus est, quem
sine virili complexu, non concupiscentia
carnis, sed obedientia mentis virgo con
cepit. — De Pec. merit, et remiss. L. 1, c.
29, n. 57, col. 142, lb. T. 44.
Solus ergo ille etiam homo factus
manens Deus, peccatum nullum habuit
unquam, nee sumpsit carnem peccati,
quamvis de materni carne peccati. Quod
enim carnis inde suscepit, id profecto aut
suscipiendum mundavit, aut suscipiendo
mundavit. — Id., L. 2, c. 24, n. 38, col.
174, 175-
Nemo sine peccato, nisi unus Deus.
— De pecc. Orig., c. 41, n. 47, col. 410,
ex Ambros. , lb. T. 44.
Quod si dementis est dicere, et sine
dubio caro Christi non est caro peccati,
sed similis carni peccati ; quid restat ut in-
telligamus, nisi ea excepta omnem reliquam
humanam carnem esse peccati? Et hinc
apparet illam concupiscentiam, per quam
Christus concipi noluit, fecisse in genere
humano propaginem mali : quia Mariae
corpus quamvis inde venerit, tamen eam
non trajecit in corpus quod non inde con
cepit. Caeterum, corpus Christi inde dic
tum esse in similitudine carnis peccati,
quia omis alia hominum caro peccati est,
quisquis negat, et carnem Christi ita carni
comparat nascentium hominum caetero-
rum, ut asserat utramque esse puritatis
aequalis, detestandus haereticus invenitur.
— Contr. Jul. Pelag. , L. 5, c. 15, n. 52,
col. 813, lb. T. 44.

Mediator Who alone was born without
sin. He alone was born without sin, Whom
a virgin conceived without the embrace of
man, not by the concupiscence of the
flesh, but by the obedience of the mind.
. He therefore alone, even when made
man, remaining God, never had sin, nor
took sinful flesh, though He was from His
mother's sinful flesh. For the flesh He
received thence, this indeed He cleansed
when about to be received, or cleansed by
receiving it.
No one is without sin, but God alone.

Because if it is foolishness to say this,
and the flesh of Christ without doubt is
not sinful flesh, but similar to sinful flesh ;
what remains for us to understand, but
that, with the exception of that flesh, all
the rest of human flesh is sinful ? And
hence it appears that that concupiscence,
by which Christ would not be conceived,
wrought in the human race the propaga
tion of evil : because the body of Mary,
although it came thence, yet did not con
vey it into the body which she did not
conceive thence. But whosoever denies
that the body of Christ is thereupon said
to be in the similitude of sinful flesh, be
cause all other human flesh is sinful, and
compares the flesh of Christ to the flesh of
other men who are born, in such a manner
as to assert that each is of equal purity, is
discovered to be a detestable heretic.

Roman Catholic writers cite a passage from St. Augustine to prove
that he believed that the Virgin was conceived without sin :

Deinde commemorat [Pelagius] eos
' qui non modo non peccasse, verum etiam
juste vixisse referuntur, Abel, Enoch, — ip
sam etiam Domini ac Salvatoris nostri Ma
trem, quam' dicit, 'sine peccato confiteri

Then Pela'gius mentions those ' who
are related not only to have not sinned,
but also to have lived justly, Abel,
Enoch, — the mother Herself of our Lord
and Saviour also, whom,' he says, 'it is

THE CATHOLIC FAITH.

'7

necesse esse pietati.' Excepta itaque sanc-
ta Virgine Maria, de qua propter honorem
Domini nullam prorsus cum de peccatis
agitur, haberi volo quaestionem : unde
enim scimus quid ei plus gratiae collatum
fuerit ad vincendum omni ex parte pecca
tum, quae concipere ac parere meruit,
quern constat nullum habuisse peccatum ?
hac ergo Virgine excepta, si omnes illos
sanctos et sanctas, cum hie viverent, con-
gregare possemus et interrogare utrum
essent sine peccato, quid fuisse respon-
suros putamus ? utrum hoc quod iste dicit,
an quod Joannes apostolus? — nonne una
voce clamassent, Si dixerimus quia pecca
tum non haberemus, nos ipsos decipimus,
et Veritas in nobis non est? — De nat. et
grat., c. 36, n. 42, col. 267, lb. T. 44.

necessary out of piety to confess to be
without sin.' With the exception, there
fore, of the holy Virgin Mary, concerning
whom, for the honor of my Lord, I wish
to have no question at all, when we are
treating of sins : for how do we know
what more of grace may have been given
her to conquer sin altogether, who was
worthy to conceive and bear Him who it
is certain had no sin? This virgin, then,
being excepted, if we could collect to
gether all the holy men and holy women,
when they lived here, and interrogate
them whether they were without sin, what
reply may we suppose they would make ?
Would they reply what this fellow says, or
what the Apostle John says? — Would they
not have cried out with one accord ; If we
say we have no sin, we deceive ourselves,
¦and the truth is not in us ?

The heading to this chapter is as follows :
Sancta virgo Maria sine ullo vixit The holy Virgin Mary lived without
peccato. any sin.
Pelagius mentions many of the Old Testament Saints who had
lived just and holy lives, and, from piety, includes the mother of our
Saviour among that number. St. Augustine accepts the position of Pel
agius, and, out of regard for the honor of our Saviour, thinks it best,
while discoursing on the subject of sin, to enter into no discussion in re
gard to the sins of His mother. St. Augustine does not intend to convey
the idea that she was conceived without sin, but that, as the heading to
the chapter says, she lived a sinless life. He refers to actual sins, as is
evident from the use of the plural "sins." In the passages cited above,
he says repeatedly that all men are born in sin, and that it is impossible
for any one, however just a life he may lead, to be entirely free from
the contaminating influence of sin ; that Christ alone is without sin, and
never in a single instance excepts the Virgin Mary.
HESYCHIUS, PRIEST OF JERUSALEM.

Et quid ei est opus mundatione ? Ad
hoc ei opus est, quia nemo est mundus a
sorde, nam licet unius diei vita ejus sit
super terram, sordem tamen quam ex
Adam successione et generatione traxit, re-
tinet. — In Levit., L. 2, u. 6, p. 75, C. T.
12, Max. Bib. Vet. Pat.

And what need has he of purifica
tion ? He has need of it for this reason,
because no one is clean from defilement,
for though his life be but a day upon
earth, yet he retains the defilement which
he derived from Adam by succession and
generation.

1 8 THE CATHOLIC FAITH.
RUFINUS, PRIEST OF AQUILEIA.
Solus 'est, qui peccatum non fecit, et ; ' It is He alone Who did no sin, and
abstulit peccata mundi. — Com. in Symb. took away the sins of the 'world.
Apost, n. 25, col. 363, Pat. Lat. T. 21.
Nemo nascitur, nisi trahens culpam, No man is born, except he derive de-
et culpae poenam. — In Ps. 50, n. 7, col. feet, and the penalty of defect.
851, lb.
THE LITURGIES.
See article on Purgatory, Chapter IV., for citations from the
ancient Liturgies, where prayers are offered as well for the Virgin as
for Apostles, Saints and Martyrs. What need of prayers in behalf of
one who never sinned, or, if Prayers for the Dead among the ancients
prove a belief in Purgatory, and Roman Catholics tell us that they do,
why should she who, possessing a sinless nature, was never in the least
contaminated by sin, endure the torments of Purgatory?
Century V.
THEODORET, BISHOP OF CYRUS.
Kai pvpidxiS e6ti xaBapd 1) &eo- And the Mother of God is ten thous-
Toxoi- aXX! opooi ix tov 'AS dp, ix and times pure ; but nevertheless she was
tov 'Afipadp, ex to AafiiS, i£ avTtfi from Adam, from Abraham, from David ;
y: ovv dvsTEiXsv ?/ ovtooS dXrfteia. yet from her He sprang Who was Truth
— In Ps. 84, p. 1207, T. 1. itself.
PROCLUS, BISHOP OF CONSTANTINOPLE.
Ov Be'XeiS Sovvai poi icapBevixov Wilt thou not present to Me thy virgin
paZov, 'iva expvty/doo tov SiafioXixov breast that I may suck out the poison of
tov ; — eav pi} iiti twv dyxdXwv xa- the devil ? — Unless I shall sit in thy
Brfdao 6ov TrjS pr/Tpoi, ov xaBEdtjeiBe maternal arms, thou shalt not sit at the
ixSeiiwv tov ipov KaTpoi- eav prj right hand of My Father. Unless I be
iv t£ dpapTwXw yivwpai dcopaTi, placed in a sinful body, and thereby lie
xai Si' avTov a5s vexpoS xaraxXiBw ' down as a dead body in a new tomb,
evt<2 xaivS pvijpaTi, ov SvvTJdSTai neither the testament can be confirmed,
ovte v SzaByxr, xvpooBfjvai, ovte neither can ye be proclaimed heirs of the
vpEte ttjs fSadiXeiai twv ovpavdov kingdom of Heaven.
xX??pov6poz dvaSEixBijvaz. — Orat. 6
in Laud. S. Dei Genetric, p. 221.
EUCHERIUS, BISHOP OF LYONS.
Quia ipse [Deus] solus sit absque pec- God alone is without sin.
cato, etc. — Instruct., L. 1, col. 787, 788,
DA., Pat. Lat. T. 50.

THE CATHOLIC FAITH.

I9

LEO THE GREAT, BISHOP OF ROME.

Quia Dominus ncster, peccati mor-
tisque destructor, sicut nullum a reatu
liberum reperit, ita liberandis omnibus
venit. — Serm. 21 (al. 20) in Nat. Dom. I,
c. 1, col. 191, Pat. Lat. T. 54.
Quod ut fieret, sine virile semine con
ceptus est Christus ex virgine, quam non
humanus coitus, sed Spiritus sanctus fe-
cundavit. Et cum in omnibus matribus
non fiat sine peccati sorde conceptio, haec
inde purgationem traxit unde concepit. —
Serm. 22 (al. 21) in Nat. Dom. 2, c. 3,
col. 196, lb.
Terra enim carnis humanae, quae in
primo fuerat praevaricatore maledicta, in
hoc solo beatae Virginis partu germen
edidit benedictum et a vitia suae.stirpis
alienum. Cujus spiritalem originem in re-
generatione quisque consequitur : et omni
homini renascenti aqua baptismatis mstar
est uteri virginalis, sodem Spiritu sancto
replente fontem, qui replevit et Virginem ;
ut peccatum quod ibi vacuavit sacra con
ceptio, hie mystica tollit ablutio. — Serm.
24 (al. 23) in Nat. Dom. 4, c. 4, col. 206,
lb. Nisi in communionem creaturae Cre
ator ipse descenderet, et vetustatem hu-
manam ad novum principium sua nativitate
revocaret, regnaret mors ab Adam usque
in finem, et super omnes homines con-
demnatio insolubilis permaneret, cum de
sola conditione nascendi, una cunctis esset
causa pereundi. Solus itaque inter filios
hominum Dominus Jesus innocens natus
est, quia solus sine carnalis concupiscentiae
pollutione conceptus. — Serm. 25 (al. 24) in
Nat. Dom. 5, c. 5, col. 211, lb.

Our Lord, the destroyer of sin and
death, as He found no one free from guilt,
so He came to free all.

That this might be, Christ was con
ceived without the seed of man of a virgin,
whom the Holy Spirit, not human co
ition, made fruitful. And inasmuch as
conception in all mothers does not take
place without the defilement of sin, she
derived purification from the same source
that she did conception.
For the earth of human flesh, which
had been cursed in the first prevarication,
in this parturition alone of the blessed
Virgin brought forth a blessed shoot, and
foreign to the defects of the parent stock.
Every one obtains this spiritual origin in
regeneration : and to every man born again
the water of Baptism is like the Virgin's
womb, the same Holy Spirit filling the
font, which also filled the Virgin ; so that
the mystic ablution here takes away the
sin which the holy conception made void
there. Unless the Creator Himself had de
scended into communion with the creature,
and had recalled the old man to a new
origin by His nativity, death would have
reigned from Adam even to the end, and
an indissoluble condemnation would have
remained upon all, inasmuch as from the
sole condition of being born, there would
have been one cause of perishing to all.
Therefore the Lord Jesus alone, among
the sons of men, was born innocent ; be
cause He alone was conceived without the
pollution of carnal concupiscenee.

NILUS, A MONK OF CONSTANTINOPLF.

'0 TOV @EOV Ti6i IjjdOvi XpldTOi
ovx icpsidaro sdvTov, iva rjpwv cpei-
dr/rai, 6 povoS dvapapTtiToS ditoBa-
vwv vjtep, twv dpapTwXwv. — L. 1,
Ep. 329, Maur., p. 121.

The Son of God, Jesus Christ, did
not spare Himself, that He might spare
us ; He who alone was without sin, died
for sinners.

20

THE CATHOLIC FAITH

EUSEBIUS, A FRENCH BISHOP.

A peccati enim veteris nexu per se
non est immunis, nee ipsa genetrix re-
demptoris. — Hom. 2 de Nat., p. 620, A. T.
6, Max. Bibl. Vet. Pat.

For neither is the very mother of our
Redeemer, of herself, exempt from the
obligation of the ancient sin.

ARNOBIUS JUNIOR.

Omnis immaculatus [macujatus?] in-
greditur tabernaculum Domini, et ibi im
maculatus efficitur. Jesus autem immacu
latus solus virgineam aulam ingressus,
ipsum tabernaculum a maculis carnalibus
liberavit, et dedit sanctificationem potius
quam accepit. — In Ps. 14, col. 541, A.,
Pat. Lat. T. 53.

Every defiled person enters the tab
ernacle of the Lord, and is there made
immaculate. Rut Jesus, Who is alone
immaculate, having entered the virgin hall
liberated the tabernacle itself from carnal
defilements, and gave rather than received
sanctification.

GELASIUS I., BISHOP OF ROME,

Ut scilicet illius immaculati Agni sit
proprium nullum prorsus habuisse pecca
tum, ne non soli videatur esse deputan-
dum, si alius quilibet sanctus expers delicti
fuisse credatur. — Ep. adv. Pelag. haer.,
col. 117, 118, DA., Pat. Lat. T. 59.

So that it might be the peculiar char
acteristic of that Immaculate Lamb alone
to have had no sin at all ; lest that might
not seem to be imputed to Him alone, if
any other saint whatsoever should be be
lieved to have been free from sin.

AVITUS, BISHOP OF VIENNE.

Unde sicut nemo perit nisi per Adam
veterem, ita nullus acquiritur nisi per
novum. — Ex lib. contr. Arian., Frag, iii.,
col. 301, C, Pat. Lat. T. 59.

Wherefore, as no one perishes but
through the old Adam, so no one is ac
quired but through the new.

JOHN, THE DEACON.

Ad haec ita respondeo. Studium ves
trum nosse confidimus : quia omne genus
humanum in ipsis, ut ita dicam, mundi
cunabulis praevaricatione primi hominis in
morte fuenit jure collapsum ; nee ab ea
posse redimi, nisi affuerit gratia Salvatoris.
— Ep. ad Senar., c. 3, coL 401, Pat. Lat.
T. 59-

To these things I reply thus. We
trust that Your Zeal knows, that the whole
human race was justly sunk in death at
the very origin of the world, if I may so
speak, by the prevarication of the first
man ; nor could it be redeemed from this,
unless the grace of the Saviour had ap
peared.

DIONYSIUS, THE AREOPAGITE.

OvSeH, <a? Ta Xoyid pr/di, xaBa-
poi dad pvitov. — De Eccle. Hierarch.,
c. 7, n. 7, p. 268, D. T. 1.

No one, as the Scriptures declai e, is
clean from defilement.

THE CATHOLIC FAITH.

21

Century VI.
FULGENTIUS, BISHOP OF RUSPE.

Haec est gratia qua factum est ut Deus,
qui venit peccata tollere, quia peccatum in
eo non est, homo conciperetur atque nas-
ceretur in similitudine carnis peccati, de
carne peccati. Caro quippe Mariae, quae
in iniquitatibus humana fuerat solemni-
tate concepta, caro fuit utique peccati,
quae Filium Dei genuit in similitudinem
carnis peccati. — Credendum est Unigeni-
tum Deum de Virginis carne mortali non
traxisse peccati sordem. — Vere igitur
Deum Verbum Maria concepit, quod in
carne peccati peperit, quam Deus accepit.
— Ep. 17, c 6, n. 13, col. 458, Pat. Lat.
T. 65. Firmissime tene, et nul latenus dubites,
omnem hominem qui per concubitum viri
et mulieris concipitur, cum originali pec
cato nasci, impietati subditum, mortique
subjectum, et ob hoc natura irae filium
nasci. — A qua ira nullus liberatur, nisi per
fidem Mediatoris Dei et hominum, hom
inis Jesu Christi, qui sine peccato con
ceptus, sine peccato natus, sine peccato
mortuus, peccatum pro nobis factus est, id
est sacrificium factus pro peccatis nostris.
— De Fide, c. 26, seu Reg. 23, u. 67, col.
701, lb.

This is the grace whereby it came to
pass that God, Who came to take away
sins, because sin was not in Him, was
conceived and born a man in the simili
tude of sinful flesh, of sinful flesh. The
flesh of Mary, forsooth, which had been
conceived in iniquities after the manner of
men, was indeed sinful flesh, which bore
the Son of God in the similitude of sinful
flesh. — We must believe that the Only-
begotten God did not derive the defile
ment of sin from the mortal flesh of the
Virgin. — Truly, therefore, Mary conceived
God the Word, which she bore in sinful
flesh, which God received.
Most firmly hold, and never doubt,
that every man who is conceived by copu
lation of man and woman, is born with
original sin, in subjection to impiety,
and in subjection to death, and therefore
by nature is born a son of wrath. — From
this wrath no one is set free but through
faith in the Mediator between God and
man, the Man Jesus Christ, Who was con
ceived without sin, born without sin, Who
died without sin, Who was made sin for
us, that is, was made a sacrifice for our
sins.

PROCOPIUS GAZAEUS.
Purus autem a peccati sordibus nemo But no man is clean from the defile-
est. — Com. in Numer. 7, col. 811, 812, ment of sin.
Pat. Gr. T. 87.
AURELIUS CASSIODORE, ABBOT OF VIVIERS.

Omnes quidem communiter vincti su-
mus lege peccati. In Ps. 68, p. 232, T. 2.

AH of us are bound in common by
the law of sin.

FULGENTIUS FERRANDUS, A DEACON OF CARTHAGE.

Sic caro Christi carni Mariae et sim-
ilis est, et dissimilis : similis, quia inde
traxit originem ; dissimilis, quia non inde
contraxit vitiatae originis contagionem :
similis, quoniam, licet voluntarias, tamen
veras sensit infirmitates ; dissimilis, quo-

Thus the flesh of Christ is both sim
ilar and dissimilar to the flesh of Mary :
similar, because it took its origin from
her ; dissimilar, because it did not thence
contract the infection of a vitiated origin :
Similar, because it suffered true infirmi-

22

THE CATHOLIC FAITH.

niam nullas penitus r.eque per volunta-
Lem, neque per ignorautiam commisit
inquitates : similis, quia passibilis et mor-
talis ; dissimilis, quia incoinquinabilis, et
vivificatrix etiam mortuorum : similis gen-
ere, dissimilis merito : similis specie, dis
similis virtute : similis quia similitudo est
carnis peccati. — Ep. 3, ad Anatol., n. 4,
col. 892, B., Pat. Lat. T. 67.
GREGORY THE GREA
Nos quippe esti sancti efficimur, non
tamen sancti nascimur : quia ipsa naturae
corruptibilis concitione constringimur, ut
cum Propheta dicamus : ' Ecce enim in '
iniquitatibus conceptus sum, et in cilictis
peperit me mater mea.' Ille autem solus
veraciter sanctus natus est, qui ut ipsam
conditionem naturae corruptibilis vinceret,
ex ccmmixtione carnalis copulae concep
tus non est. — Moral in Jcb, L. 18, c. 52,
,.. 84, col. 598, T. 1.
Et in hac vita multi sine crimine,
nullus vero esse sine peccatis valet. Unde
et praedicator sanctus cum virum dignum
gratia sacerdotali describeret, nequaquam
dixit : Si quis sine peccato ; sed, si quis
sine crimine est. Quis vero esse sine
pecoato valeat, cum Joannes dicat : Si dix-
erimus quia peccatum non habemus, nos-
metipsos seducimus, et Veritas in nobis
non est? — lb., L. 20, c. 12, n. 19, col. 688.

ties nevertheless, though' they were volun
tary ; dissimilar, inasmuch as it committed
no iniquities at all, neither voluntarily,
nor through ignorance. Similar, because
it was passible and mortal ; dissimilar, be
cause it was undefiled and a quickener of
the dead even. Similar in kind, dissimilar
in merit. Similar in appearance, dissim
ilar in perfection. Similar because it is
the similitude of sinful flesh.
T, BISHOP OF ROME.
We indeed, though we are made holy,
are nevertheless not born holy ; because
we are fettered by the very condition of
corruptible nature, so that we can say
with the Prophet : ¦' For behold I was con
ceived in iniquities, and in sins did my
mother bear me.' But He alone was
truly born holy, Who, that He might con
quer the very condition of corrupt nature,
was not conceived from the mingling of
carnal copulation.
Even in this life many can be without
crime, but no one can be without sins.
Wherefore also the holy preacher, when
he would describe a man worthy of the
grace of the priesthood, by no means
said : If any be without sin ; but, If any
be without crime. But who can be with-"
out sin, when John says : If we say that
we have no sin, we deceive ourselves, and
the truth is not in us?

Century VII.
JOHN IV., BISHOP OF ROME.

Et primum quidem blasphemiae stul-
tiloquium est, dicere esse hominem sine
peccato ; quod omnino non potest, nisi
unius Mediator Dei et hominum homo
Christus Jesus, qui sine peccato est con
ceptus et partus. Nam caeteri homines
cum peccato originali nascentes testimo-
num praevaricationis Adamae, etiam sine
actuali peccato existentes portare noscun-
tur ; secundum prophetam dicentem : Ecce
enim in iniquitatibus conceptus sum, etc.
— Ep. ap. Bedam, H. E. L. 2, c. 19, p.
254, T. 2.

And in the first place it is foolish
blasphemy to say that man is without sin ;
which can by no means be, except the one
Mediator between God and ma», the Man
Christ Jesus, Who was conceived and
born without sin. For other men born
with original sin, even though living with
out actual sin, are known to bear testi
mony to the prevarication of Adam ; ac
cording to the Prophet saying : For behold
in iniquities was I conceived, etc.

THE CATHOLIC FAITH.

23

Century VIII. .
VENERABLE BEDE, PRIEST,

Ecce Agnus Dei, ecce innocens et ab
omni peccato immunis, utpote qui os qui
dem de ossibus Adam, et caro de carne
Adam, sed nullam de carne peccatrice
traxit maculam culpae. — Hom. 37, p. 272,
T. 5- Nam sicut beatus Ambrosius ait,
Omnes homines sub peccato nascimur,
quorum, ipse ortus in vitio est. — In Ep. 1
Joan., u. 5, p. 320, T. 12.

Behold the Lamb of God, behold
Him Who is innocent and exempt from
all sin, namely, He Who was indeed bone
of Adam's bones, and flesh of Adam's
flesh, but He received no spot of defect
from sinful flesh.
For as the blessed Ambrose says :
All of us men are born under sin, whose
very origin is in imperfection.

PAUL WINFRID, DEACON.

Reliqui namque "homines idcirco cum
peccato originali oriuntur. — Dominus
autem Jesus Christus, quia sicut absque
virili semine, ita etiam absque carnali
delectione in utero virginis, spiritu sancto
cooperante conceptus est, ideo et sine pec
cato natus est. — Hom. 57 in Purificat. S.
Mariae, col. 1200, Pat. Lat. T. 95.

For the rest of mankind, therefore,
are born with original sin. — But the Lord *
Jesus Christ, because as He was conceived
without the seed of man, so also without
carnal pleasure, in the womb of a virgin,
by the co-operation of the Holy Spirit,
therefore also He was born without sin.

COUNCIL OF FRIULI.

Solus enim sine peccato natus est
homo, quoniam solms est incarnatus de
Spiritu Sancto, et immaculata Virgine
novus homo. — Symbol, fid., col. 294, D.,
Pat. Lat. T. 99.

For He alone was born man without
sin, since He alone was a new man incar
nate of the Holy Spirit, and of an immac
ulate Virgin.

Century IX.
HAYMO, BISHOP OF HALBERSTADT.

Propterea, inquit Apostolus, reccxi-
ciliati sumus Deq, quia sicut per unum
hominem Adam in hunc mundum, id est
in universitatem generis humani (praeter
Christum qui de supernis est) peccatum
intravit et per peccatum mors venit, etc. —
In Rom., c. 5, col. 406, Pat. Lat. T. 117.

Wherefore, says the Apostle, we are
reconciled to God, because as by one man,
Adam, sin entered into this world, that
is, upon the whole human race (except
Christ, Who is from above), and through
sin death came, etc.

PASCHASIUS RADBERT, MONK OF CORBIE.

Beata Maria licet ipsa de carne pec
cati sit nata et procreata, ipsaque quamvis
caro peccati fuerit, non tunc jam quando

Though the blessed Mary herself was
born and procreated of sinful flesh, and
though she herself was sinful flesh, she

24

THE CATHOLIC FAITH.

praeveniente Spiritus < Sancti gratia ab
Angelo prae omnibus mulieribus benedicta
vocatur. Spiritus Sanctus, inquit, super
veniet in te, et virtus Altissimi obum-
brabit tibi. Alioquin si non eodem Spiritu -
Sancto sanctificata est et emundata, quo
modo caro ejus non caro peccati fuit ? Et
si caro ejus de massa primae praevarica-
tionis venit, quomodo Christus Verbum
caro sine peccato fuit, qui de carne peccati
carnem assumpsit, nisi quia Verbum quod
caro factum est, eam primum obumbravit,
in quam Spiritus Sanctus superveniet et
virtus Altissimi totam eam possedit ? Prop-
terea vere caro jam non caro peccati fuit
in qua Deus se totum infudit et Verbum
quod caro factum est sine peccato ad nos
venit. — De part. Virg. , L. I, col. 1371,
AB., Pat. Lat. T. 120.

was not so then when by the preventing
grace of the Holy Spirit she was pro
nounced by the Angel blessed above all
women. The Holy Spirit, he said, shall
come upon thee, and the power of the
Highest shall overshadow thee. Other
wise if she was not sanctified and purified
by the same Holy Spirit, how was her
flesh not sinful flesh? And if her flesh
came from the mass of the first prevarica
tion, how was Christ the Word flesh with
out sin, Who took flesh of sinful flesh,
unless because the Word which was made
flesh first overshadowed her, upon whom
the Holy Spirit came and the power
of the Highest possessed her entirely?
Wherefore that flesh was now truly not
sinful flesh in which God wholly infused
Himself, and the Word which was made
flesh came to us without sin.

RABANUS MAURUS, ARCHBISHOP OF MENTZ.

Absoluta sententia pronuntiavit Apos
tolus in omnes homines pertransisse mor
tem peccati in eo in quo omnes pecca-
verunt, sicut et alibi : Omnes enim
peccaverunt, et egent gratia Dei. — Nemo
mundus a sorde etiamsi unius diei fuerit
vita ejus. Sed ista mors peccati quae in
omnes pertransiit, cum venisset ad Jesum,
et tentasset eum perforare aculeo suo
(aculeus enim mortis peccatum) repulsa
est et confracta. — In Rom. 5, col. 1378,
B., Pat. Lat. T. in.

The Apostle pronounced with an ab
solute sentence that the death of sin had
passed upon all men in him in whom all
sinned, as ¦ also in another place : For all
have sinned, and do need the grace of
God. — No one is clean from defilement,
even though his life be of but one day.
But this death of sin which passed upon
all, when it came to Jesus, and had tried
to pierce Him with its sting (for the sting
of death is sin), was repulsed and broken.

JOHN SCOTUS.

Hoc igitur generale peccatum orig-
ionale dicitur, nee immerito, quoniam
peccatum communis omnium originis est,
cujus merito mortis et corruptionis omnes
homines, excepto Redemptore, debitores
sumus ; solus siquidem ad medicamentum
vulneris Redemptor noster in ilia massa
totius humani generis absque peccato re-
lictus est ut per ilium solum semper sal-
vum totius naturae vulnus curaretur. — In
Joan. Evang. 1, Frag, i, col. 310, 311,
DA., Pat. Lat. T. 122.

Therefore this general sin is called
original, not improperly, inasmuch as it is
the sin of the common origin of all, to the
deserts of which death and corruption all
men, except the Redeemer, are debtors ;
since our Redeemer alone in that mass of
the whole human race is left without sin
for a remedy for the wound, that through
Him alone Who is ever uninjured, the
wound of all nature may be cured.

THE CATHOLIC FAITH.

25

Quolquqt enim venerunt in mundum,
ab homine peccante venerunt ; solus ille
absque peccato ab homine ante peccatum
processit. — In Joan. Evang. 3, Frag, ii,
col. 328, C, lb.

For as many as have come into the
world, have come from a sinful man ; He
alone proceeded from man without sin
before sin. 1

Century XI.
yELFRIC, ARCHBISHOP OF YORK.
Verily all men are, as the Prophet said, conceived in iniquity and
born in sins, but our Saviour alone was conceived without iniquity and
born without sins. — Serm. in Annunc. S. Mariae, p. 201, vol. i.

PETER DAMIANI, BISHOP OF OSTIA AND CARDINAL.

Quando quidem et ipse Dei Mediator,
et hominum, de peccatoribus originem
duxit, et de fermentata massa sinceritatis
azymam absque ulla vetustatis infectione
sucepit. Immo, ut expressius dicam, ex
ipsa carne Virginis quae de peccato con
cepta est, caro sine peccato prodiit, quae
ultro etiam carnis peccata delevit. — Opusc.
6, c. 19, col. 129, B., Pat. Lat. T. 145.

Seeing that the Mediator Himself
between God and man, derived His origin
from sinners, and received the unleavened
bread of sincerity from the leavened mass,
without any infection of the old man. Yea,
even, to speak more expressly, the Flesh
without sin, which also of its own accord
destroyed the sins of the flesh, proceeded
from that very flesh of the Virgin which
was conceived of sin.

ANSELM, ARCHBISHOP OF CANTERBURY.

Primum, scilicet, qualiter de massa
peccatrice, id est, de humano genere quod
totum infectum erat peccato, hominem sine
peccato quasi azymum de fermentato, Deus
assumpsit. Nam licet ipsa hominis ejus
dem conceptio sit munda, et absque car-
nalis delectationis peccato ; Virgo tamen
ipsa, unde assumptus est, est in iniquitati
bus concepta, et in peccatis concepit earn
mater ejus, et cum originali peccato nata
est, quoniam et ipsa in Adam peccavit, in
quo omnes peccaverunt. — Cur Deus homo,
L. 2, c. 16, p. 92, A.

In the first place, forsooth, in what
manner, from the sinful mass, that is,
from the human race, which was wholly
infected with sin, did God take a man
without sin, as unleavened from the leav
ened mass. For though the very concep
tion of this same man was pure, and with
out the sin of carnal delight ; yet the
Virgin herself, whence he was taken, was
conceived in iniquities, and in sins did
her mother conceive her, and with orig
inal sin was she born, since she also sin
ned in Adam, in whom all have sinned.

ALULFUS, MONK OF TOURNAY.

Ille autem veraciter solus sanctus
natus est, qui ut ipsam conditionem na
turae corruptibilis vinceret, ex commix-
tione carnalis copulae conceptus non est.
— Super Luc. 1 :35, c. 5, col. 673, A. T.
4, Op. Greg. Mag.

But He alone was truly born holy,
Who, that He might conquer the very
condition of corruptible nature, was not
conceived from the mingling of carnal
copulation.

26

THE CATHOLIC FAITH.

BRUNO ASTENSIS, BISHOP OF SEGNI.

Hoc est enim originale peccatum, quo
ante Christi incarnationem nemo unquam
mundari potuit. — Expos, in Luc, c. 21,
col. 445, B., Pat. Lat. T. 164.

For this is original sin, from which,
before the Incarnation of Christ, no one
was ever able to be cleansed.

Century XII.
CECUMENIUS.

Geov ydp povov, to teXewS
dvapdpT7)TQY. Oi Se avBpwnoi xav
oti pdXidTa wdi Sixaioi, ov TsXeov
eidi xaBdpoi. "Eipr/Tai ydp oti itoX-
Xd TtTaiopEv advTE?, xai ovSeii xa
Bapoi dito dpapriai, ovS' av pia
rjpipa 6 fiioi avrov. — In 1 Cor. 3, p.
442, 443, DA.
HUGO, ABBOT
De carne ilia cui unitum est Verbum
quaeritur utrum prius in Mariae fuit caro
ilia obligata peccato. Quod ita fuisse
Augustinus dicit ; sed in ipsa seperatione
per Spiritum Sanctum mundata fuit, et a
peccato et a fomite peccati. Mariam vero
totam prorsus a peccato, sed non a fomite
peccati mundavit ; quern tamen sic dibili-
tavit, ut postea non peccasse credatur. —
Sum. Sent., c. 16, col. 72, 73, Pat. Lat.
T. 176.

For it is the part of God alone to be
perfectly free from sin. But men, although
they may be very just, they are not per
fectly pure. For it is said that in many
things we all sin, and no one is clean from
sin, not even if his life be but a day.

OF ST. VICTOR.
Concerning that flesh to which the
Word was united, it is a question, whether
in Mary that flesh was previously under
obligation to sin. That this was so,
Augustine says ; but in the very separa
tion it was purified through the Holy
Spirit, both from sin and from the tinder
of sin. But He purified Mary wholly
-from sin, but not from the tinder of sin ;
which nevertheless He so weakened, that
she is believed to never have sinned after
wards.

PETER ABELARD.

Si ergo Dominus suum ei dimittere
peccatum vellet, sicut et Mariae Virgini
factum est, et multis etiam. ante passionem
suam Christus fecit, etc. — In Rom., L. 2,
p. SSI-
RUPERT, ABBOT OF DUYTZ

If therefore his Lord wished to remit
his sin, as was also done to the Virgin
Mary, and as Christ did to many even
before His passion, etc.

Et tu quidem veraciter dicere potue-
ras : Ecce in iniquitatibus concepta sum,
et in peccatis concepit me mater mea.
Cum enim esses de massa quae in Adam
corrupta est, haereditaria peccati originalis
labe non carebas ; sed ante faciem hujus
amoris peccatum, nee illud, nee aliud,
stare potuit : ante faciem hujus ignis stip-
ula omnis interiit, ut totum sanctum fieret

And thou indeed wast able to say
truly : Behold I was conceived in iniqui
ties, and in sins did my mother conceive
me. For inasmuch as thou wast of the
mass which was corrupt in Adam, thou
wast not free from the hereditary blemish
of original sin ; but before the face of this
love, neither this nor any other sin could
stand : before the face of this fire all stub-

THE CATHOLIC FAITH.

:/

habitaculum, in quo Deus totis novem
mensibus habitaret ; tota omnino munda
materia, de qua sancta Dei Sapientia,
domum aeternam sibimet aedificaret. — In
Cant., L. I, col. 841, C, Tat. Lat. T.
168.
BERNARD, ABBOT
Unde miramur satis quid visum fuerit
hoc tempore quibusdam vestrum voluisse
mutare colorem optimum, novam indu-
cendo celebritatem, quam ritus ecclesiae
nescit, non probat ratio, non commendat
antiqua traditio. Numquid Patribus doc-
tiores, aut devotiores sumus? — At valde
honoranda est, inquis, Mater Domini.
Bene admones : sed honor Reginae judic
ium diligit. Virgo regina falso non eget
honore, veris cumulata honorum titulis, in-
fulis dignitatum. Honora sane integrit-
atem carnis, vitae sanctitatem : mirare
foecunditatem in Virgine, Prolem venerare
divinam. Unde ergo conceptionis sancti-
tas? An dicitur sanctificatione praeventa,
quatenus jam sancta conciperetur, ac per
hoc sanctus fuerit et conceptus : quem
admodum sanctificata jam in utero dicitur,
ut sanctus consequeretur et ortus? Sed
non valuit ante sancta esse, quam esse :
siquidem non erat antequam conciperetur.
— Et si licet loqui quod Ecclesia sentit, et
verum sentit : dico gloriosam de Spiritu
Sancto concepisse, non autem et concep-
tam fuisse : dico peperisse virginem, non
tamen et partam a virgine. Alioquin ubi
erit praerogativa Matris Domini, qua sin-
gulariter creditur exultare et munere pro-
lis, et integritate carnis, si tantumdem
dederis et matri ipsuis? Non est hoc
Virginem honorare, sed honori detrahere.
Si igitur ante conceptum sui sanctificari
minime potuit, quoniam non erat ; sed
nee in ipso quidem conceptu, propter pec
catum quod inerat ; restat ut post concep
tum in utero jam existens, sanctificationem
accepisse credatur, quae excluso peccato
sanctam fecerit nativitatem, non tamen et
conceptionem. Quamobrem etsi quibus
vel paucis filiorum hominum datum est

ble was destroyed, so that the whole habi
tation might be made holy, in which God
should dwell nine whole months; the
whole material was wholly purified, of
which the holy Wisdom of God, should
build for Himself an eternal house.
OF CLAIRVAUX.
Wherefo.e we greatly wonder why it
has seemed best to certain of you at this
time to wish to change a most excellent
reputation, by introducing a new celebra
tion, which the rite of the Church. knows
not, which reason does not approve of,
nor ancient tradition commend. Are we
more learned than the F'athers, or more
devout than they? — But, you say, the
Mother of our Lord is to be highly hon
ored. You admonish me well : but the
honor of the Queen loves justice. The
virgin Queen, loaded with true titles of
honor, the marks of dignity, does not
need false honor. Honor reasonably the
integrity of her flesh, the sanctity of her
life ; admire the fruitfulness in a virgin ;
venerate the Divine Offspring. Whence
therefore is the sanctity of the concep
tion? Is it said that she was prevented
by sanctification, so that being now holy
she might be conceived, and therefore her
conception also was holy : just as if be
cause it is said that she was now sanctified
in the womb, it would follow that her
origin also was holy ? But she could not
be holy before she existed : since she was
not in existence before she was conceived.
— And if I may speak what the Church de
clares, — and she declares the truth, — I say
that she gloriously conceived of the Holy
Spirit, but yet she was not also conceived
by Him : I say that she being a virgin
gave birth, but yet she was not also born
of a virgin. Otherwise, where will be the
prerogative of the Mother of our Lord,
wherein she alone is believed to exult,
both in the gift of offspring, and integ
rity of the flesh, if you bestow just as
much upon her mother also? This is not
to honor the Virgin, but to detract from

28

THE CATHOLIC FAITH.

cum sanctitate nasci ; non tamen et con-
cipi : ut uni sane servaretur sancti praero-
gativa conceptus, qui omnes sanctificaret,
solus que absque peccato veniens, purga-
tionem faceret peccatorum, Solus itaque
Dominus Jesus de spiritu sancto concep
tus, qui solus et ante conceptum sanctus.
Quo excepto, de caetero universos respicit
ex Adam natos, quod unus humiliter de
semetipso ac veraciter confitetur : In in
iquitatibus, inquiens, conceptus sum, et
in peccatis concepit me mater mea. — Ep.
174, Ad Canonicos Lugdunenses de Con-
ceptione S. Mariae, n. 1, 2, 7, 8, p. 145,
147, T. 1.

her honor. If, therefore, before her con
ception she could by no means be sancti
fied, since she did not exist ; neither yet
in the conception itself, on account of the
sin which was in it ; it remains for us to
believe, that after conception, when al
ready in existence in the womb, she
received sanctification, which, by the ex
clusion of sin, made her nativity holy, '
yet not her conception also. Wherefore
though it was allowed to a very few of
the children of men to be born with sanc
tity ; yet it was not granted them to be
conceived also : in order that the preroga
tive of a holy conception might surely be
reserved for One, Who should sanctify all,
and Who. alone coming without sin, might
make a purification of sins. Our Lord
Jesus Christ, therefore, was alone con
ceived by the Holy Spirit, Who alone also
was holy before conception. With the
exception of Him, for the rest, that which
one humbly and truly confesses of him
self, saying : In iniquities was I conceived,
and in sins did my mother conceive me ;
applies to all born of Adam.

At the end of this epistle, St. Bernard says that he is ready to
submit his views to the authority of the Church of Rome, which, at that
time, knew nothing of this new dogma.

Inter populares turbas ad baptismum
Johannis advenit : venit tamquam unus e
populo, qui solus erat sine peccato. — -In
Epiph. Dom. Serm. I, n. 6, p. 183, T. 2.

He came in the midst of the multi
tude of the people to the baptism of John:
He came as one of the people, Who alone
was without sin.

PETER LOMBARD, BISHOP OF PARIS.

Quaeritur etiam de carne Verbi, an
priusquam conciperetur obligata fuerit
peccato, an et talis assumpta fuerit a
Verbo? Sane dici potest et credi oportet,
juxta Sanctorum attestationis convenient-
iam, ipsam prius peccato fuisse obnoxiam
sicut reliqua Virginis caro : sed Spiritus
Sancti operatione ita mundatam, ut ab
omni peccati contagione immunis uniretur
Verbo, poena tantum, non necessitate, sed
voluntate assumentis, remanente. Mariam

It is a question also concerning the
flesh of the Word, whether previous to
conception it was liable to sin, or whether
it was also assumed such by the Word ?
It can be truly said, and ought to be be
lieved, according to the harmony of the
testimony of the Saints, that it was ob
noxious to sin at first, just as the other
flesh of the Virgin ; but by the operation
of the Holy Spirit it was so cleansed, that
it might be united to the Word free from

THE CATHOLIC FAITH.

29

quoque totam Spiritus Sanctus, eam prae-
veniens, a peccato prorsus purgavit, et a
fomite peccati etiam liberavit, vel fomitem
ipsum penitus evacuendo (ut quibusdam
placet) vel sic debilitando et extenuendo,
ut ei post modum peccandi occasio nulla-
tenus extiterit. — Sent. L. 3, dist. 3, n. 1,
col. 250, 251.

all contagion of sin ; the penalty alone
remaining, not from necessity, but by the
will of Him Who assumed it. The Holy
Spirit wholly cleansed Mary from sin,
coming upon her, and liberated her from
the tinder of sin also, either by eanceling
the tinder itself, as some are pleased to
think, or by so weakening and diminish
ing it, that no occasion thereafter existed
to her for. sinning.

POTHO, PRIEST OF PROME.

Miramur ergo satis quid visum fuerit
hoc tempore quibusdam monasteriis mu
tate colorem optimum, novas quasdam
inducendo celebritates. — Additur his a
quibusdam quod magis absurdum vide
tur, festum quoque conceptionis sanctae
Mariae. — De stat. dom. Dei, L. 3, p. 502;
E., T. 21, Mag. Bib. Vet. Pat.

We greatly wonder, therefore, why it
has seemed best to certain monasteries at
this time to change a most excellent repu
tation, by introducing certain new celebra
tions. — Some add to these, what seems
most absurd, the festival also of the con
ception of St. Mary.

JOHN BELETHUS, A THEOLOGIAN OF PARIS,

Festum enim Conceptionis aliqui in-
terdum celebrarunt. et adhuc fortassis
celebrant, sed authenticum atque appro-
batum non est : imo enimvero prohibitum
esse videtur. In peccato namque concepta
fuit. — Rat. div. offic, c 146, col. 149, D.,
Pat. Lat. T. 202.

For some have occasionally celebrated
the festival of the Conception, and still
celebrate it perhaps, but it is not authen
tic and approved.: on the contrary, it
seems to be prohibited. For she was
conceived in sin.

PETER OF CELLES, BISHOP OF CHARTRES.

Concedo et credo siquidem, quod
saeva libidinis incentiva Deo praeoperante
nunquam senserit, vel ad modicum : cae-
tera vero impedimenta humanae fragilita-
tis, quae naturali origine, sive scaturigine,
de natura procedunt, ante divinam con-
ceptionem sentire potuit, sed nullatenus
consensit. Et praeveniente siquidem gra
tia, et in virgine sua praeludia habente,
fomes peccati anhelando extremum spiri
tum trahebat, solum sepulcrum ei super-
arat, donee veniens Spiritus Sanctus de-
functum perpetuae sepulturae mandavit,
et serpentem antiquum suo gladio jugula-
vit. — L. 2, ep. 171, col. 619, A., Pat. Lat.
T. 202.

I allow and believe indeed, that, by
the pre-operation of God, she never felt
the fierce incentives of lust, or at most
but slightly : but ths other impediments
of human weakness, which by natural
origin or source proceeded from nature,
she could feel before the Divine concep
tion, but never consented to them. And
grace indeed preventing and having its
precludes in the Virgin, the tinder of sin
gasped its last breath, and burial alone
remained, until the Holy Spirit coming
committed it dead to perpetual sepulture,
and pierced the old serpent through with
its sword.

3°

THE CATHOLIC FAITH,

INNOCENT III., BISHOP OF ROME.
But forthwith the Holy Ghost came
upon her ; He had indeed before come
upon her, when in her mother's womb he
cleansed her soul from original sin ; but
now also he came upon her, that he might
cleanse her flesh from the ' f omes ' of sin,
that she might be altogether without spot
and wrinkle.

Statim autem Spiritus Sanctus super-
venit in earn; prius quidem in eam venerat,
cum in utero matris animam ejus ob origi-
nali peccato mundavit, sed et nunc super-
venit in eam, ut carnem ejus a fomite pec
cati mundaret, quatenus esset sine ruga
prorsus et macula. — Serm. 12 in Solem.
purif. Virg. Mar., col. 506, 507, DA., Pat.
Lat. T. 217.
Ilia [Eva] fuit sine culpa producta,
sed produxit in culpam ; haec [Maria]
autem fuit in culpa producta, sed sine
culpa produxit. — Serm. 28 in Assumpt.
B. M.. serm. 2, col. 581, D., lb.
Edit. Patrol. — Sic sentire potuit
Innocentius III. Papa, circa rem nondum
ab Ecclesia definitam ; quae nunc est de
fide, nempe : Maria sine labe concepta est.
—Not. in lb., col. 581, 582.

PETER OF
Dicunt quidam quod originale pecca
tum partim est ex vitio concupiscendi,
partim ex carne corrupta. Unde ad hoc
ut Christus immunis esset ab originali
peccato, oportuit carnem quam assumpsit
mundari. Nam forte si non esset mun-
data, licet sine concupiscentia concipere
tur, originale peccatum haberet Christus.
— Non enim dicitur originale quoniam a
carne corrupta caro trahitur corrupta. Sic
enim Christus habuisset originale pecca
tum; quoniam caro ejus ex carne Virginis
quae per originale peccatum corrupta erat,
traducta fuit ; sed ideo originale dicitur,
quoniam ilia propagatio libidinose fit. —
Lib. Sent., L. 2, c 19, col. 1017, AB.,
Pat. Lat. T. 211. Century XIII.

That one [Eve] was produced with
out fault, but produced unto fault : but
this one [Mary] was produced in fault,
but produced without fault.
Abbe Migne, Editor of the Patro-
logia?. — Pope Innocent III. could judge'
thus concerning a matter not yet defined by
the Church, which is now of faith, namely :
that Mary was conceived without sin.
POICTIERS.

Some say that original sin is partly
from the vice of concupiscence, partly
from corrupt flesh. Wherefore for this,
that Christ might be exempt from original
sin, it was necessary for the flesh to be
purified which He assumed. For per
chance if it had not been cleansed, though
it were conceived without concupiscence,
Christ would have had original sin. — For
it is not called original because flesh is
derived from corrupt flesh. For thus
Christ would have had original sin ; since
His flesh was derived from the flesh of the
Virgin, which was corrupt through orig
inal sin ; but it is therefore called original,
because that propagation' is of lust.

COUNCIL OF OXFORD, 1222.

Statuimus quod festa subscripta sub
omni veneratione serventur. — Omnia festa
beatae Mariae, praeter festum Concepti
onis, cujus celebrationi non imponitur
necessitas. — Can. 8, col. 1070, D. T. 13,
L. and C.

We decree that the subscribed fes
tivals be observed with all veneration. —
All festivals of the blessed Mary, except
the festival of the Conception ; the necces-
sity of celebrating which is not imposed.

THE CATHOLIC FAITH.

31

ALEXANDER HALENSIS.
In Sum. Theol., P. 3, qu. 9, m. 2, art. 1-4, pp. 55-59, Alexander
Hales oppose the doctrine of the Immaculate Conception.
HUGO OF ST. CHARO, A CARDINAL.
Mystice exponitur hoc de Christo, qui
solus extra illam universitatem est : qua
dicitur Rom. 3: Omnes peccaverunt, et
egent gloria Dei. Et Jacob 3 : In multis
offendimus omnes. Unde Psal. 15 et 52 :

Non est, qui faciat bonum, non est usque
ad unum, silicet, Christum, qui omnino
peccatum non fecit, nee etiam habuit.
Etiam Beata Virgo originale habuit :
propter quod ejus conceptio non cele-
bratur : tamen qui celebrant debent habere
respectum ad sanctificationem ejus, qua
sanctificata fuit in utero matris suae. — In
Eecles. 7 : 27, 28, col. 92, T. 3,

Mystically this is explained of Christ,
Who alone is outside of that universality,
whereof it is said in Rom. 3 : All have
sinned, and need the glory of God. And
James 3 : In many things we all offend.
Whence in Ps. 13 and 52 : There is none
that doeth good, there is not up to One,
namely, Christ, Who did no sin what
ever, nor even had any.
The Blessed Virgin even had original
sin : Wherefore her conception is not cele
brated : yet they who celebrate it, ought
to have respect to her sanctification,
wherby she was sanctified in her mother's
womb.

ALBERT THE GREAT, BISHOP OF RATISBON.

Dicimus, quod Beata Virgo non fuit
sanctificata ante amimationem : et qui
dicunt oppositum, est haeresis condem-
nata a Beato Bern, in Epistola ad Lug-
dunenses, et a Magistris omnibus Paris-
iensibus. — In Sent. , L. 3, dist. 3, art. 4,
p. 26. T. 15.
ST. THOMAS AQUINAS

We say, that the blessed Virgin was
not sanctified before animation : and to
assert the opposite, is a heresy condemned
by the blessed Bernard in his epistle to
the canons of Lyons, and by all the Paris
ian Masters.

Respondeo dicendum quod secundum
fidem Catholicam firmiter tenendum quod
omnes homines, praeter solum Christum,
ex Adam derivati peccatum originale ex
Adam contrahunt ;• alioquim non omnes
indigerent redemptione, quae est per
Christum ; quod est erroneum. — Sum.
Theol., P. 2, qu. 81, art. 3, col. 631.
Et sic quocumque modo ante anima-
tionem beata Virgo sanctificata fuisset,
nunquam incurrisset maculam originalis
culpae, et ita non indiguisset redemptione
et salute, quae est per Christum de quo
dicitur Matth. 1, 21 : Ipse salvum faciet
populum suum a peccatis eorum. Hoc
autem inconveniens est quod Christus non
sit Salvator omnium hominum, ut dicitur
I ad Timoth. 4. — Ad secundum dicendum

I reply that it is to be said, that ac
cording to the Catholic faith we are to
firmly hold that all men, except Christ
alone, being derived from Adam, from
Adam contract original sin ; otherwise all
would not need redemption, which is by
Christ ; which is erroneous.
And thus in whatever manner' the
blessed Virgin had been sanctified before
animation, she never would have incurred
the blemish of original defect, and thus
would not have needed redemption and
salvation which is through Christ, of
Whom it is said (Matt. 1 : 21): He shall
save His people from their sins. But this
is unbefitting, that Christ be not . the
Saviour of all mankind, as it is said in I

THE CATHOLIC FAITH.

quod si nunquam anima Virginis fuisset
contagione originalis peccati inquinata,
hoc derogaret dignitati Christi secundum
quam est universalis omnium Salvator. —
Ad tertium dicendum quod licet Romana
Ecclesia conceptionem B. Virginis non
celebret, tolerat tamen consuetudinem
aliquarum Ecclesiarum illud festum cele-
brantium. Unde talis celebritas non est
totaliter reprobanda. Nee tamen per hoc
quod festum conceptionis celebratur, datur
intelligi quod in qua conceptione fuerit
sancta ; sed quia quo tempore sanctificata
fuerit ignoratur, celebratur festum sancti-
ficationis ejus potius quam conceptionis
in die conceptionis ipsius. — Augustinus
dicit in lib. de Trinit. Ergo in B. Virgine
fuit aliquod peccatum veniale. — Sum., P.
3, qu. 27, art. 2, 4, col. 247, ad 2, ad 3,
col. 248, 249, 251, 252, n. 1.

Perfecta enim naturae curatio ad per-
fectionen gloriae pertinet : et ideo sic in
statu viae parentes ejus curati non fuerunt
ut prolem suam sine originali peccato con-
cipere possent : et ido beata Virgoin pec
cato originali fuit concepta : Propter quod
B. Bernardus (Epist. 174) ad Lugdunenses
scribit conceptionem illius celebrandam
non esse, quamvis in quibusdam Ecclesiis
ex devotione celebretur, non considerando
conceptionem, sed potius sanctificationem:
quae quando determinate fuerit, incertum
est. — In Sent. Mag., P. 3, dist. 3, qu. 1,
art. 1, Solut. 1, p. 50, T. 11.

Tim. 4: 10. — To the second we- must say,
that if the soul of the Virgin had never
been defiled by the contagion of original
sin, this would be derogatory to the dignity
of Christ, according to which he is the
universal Saviour of all. — To the third we
must say, that though the Roman Church
does not celebrate the conception of the
blessed Virgin, yet she tolerates the cus
tom of some churches which celebrate
this festival. Wherefore such celebration
is not to be wholly condemned. Nor yet
from the fact that the festival of the Con
ception is celebrated, are we given to un-
stand that in her conception she was holy;
but because we know not at what time she
was sanctified, the festival of her sanctifi
cation is celebrated rather than of her con
ception upon the day of her conception
itself. -^-Augustine says in Lib. de Trinit.:
Therefore there was some venial sin in the
blessed Virgin.
For the perfect healing of nature per
tains to the perfection of glory ; and there
fore in the state of the way her parents
were not thus cured so that they could
conceive their offspring without original
sin : and therefore the blessed Virgin was
conceived in original sin. Wherefore the
blessed Bernardus (Epist. 174) writes to
the canons of Lyons that her conception
ought not to be celebrated, -although out
of devotion it was celebrated in some
churches, not by considering her concep
tion but her sanctification rather : which,
when it determinately took place, is un
certain.

BONAVENTURA, BISHOP OF ALBANO.

Nullius conceptionis solemnitatem cel-
ebrat Ecclesia nisi solius Filii Dei in An-
nunciatione beatae Virginis Mariae. Sunt
tamen aliqui, qui ex speciali devotione
celebrant conceptionem beatae Virginis,
quos nee omnino laudare,' nee simpliciter
audeo reprehendere. Non omnino appro-
bare audeo pro eo quod sancti Patres, qui
alias solemnitates Virginis Spiritu Sancto

The Church celebrates the festival of
no conception, except that of the Son of
God alone in the Annunciation of the
blessed Virgin Mary. Vet there are some
who out of special devotion celebrate the
conception of the blessed Virgin whom I
neither dare altogether praise, nor simply
reprehend. I dare not altogether approve
of them for the reason that the holv

THE CATHOLIC FAITH.

33

docente statuerunt, qui etiam magni ama-
tores; et veneratores beatae Virginis fue-
runt, Conceptionem Virginis solemnizare
non docuerunt. Beatus etiam Bernardus
praecipuus Virginis amator, et honoris ejus
zelator illos reprehendit, qui conceptionem
Virginis celebrant. — Non etiam audeo om
nino reprehendere, quia ut quidam dicunt,
haec solemnitis celebrari non coepit hu-
mana inventione, sed divina revelatione :
quod si verum est sine dubio bonum est
solemnizare in ejus conceptione : sed quia
hoc authenticum non est, non compellimur
sredere : quia etiam contra fidem rectam
non est, non compellimur negare. Potest
etiam esse, quod ilia solemnitas potius re-
fertur ad diem sanctificationis, quam con
ceptionis. — In Sent. 3, P. 1, dist. 3, art. I,
qu. 1, n. 4, p. 30, C. D., T. 5.

Et hinc est, quod beata Virgo poenali-
tatibus fuit obnoxia, et per Christum lib-
erata ab originali peccato, sed aliter quam
alii. Nam alii post casum erecti sunt, Virgo
Maria quasi in ipso casu sustenta est ne
rueret. — Communiter sancti cum de materia
ilia loquuntur, solum Christum excipiunt
ab ilia generalitate, qua dicitur : Omnes
peccaverunt in Adam. Nullus autem in
venitur dixisse de his quos audivimus auri-
bus nostris, Virginem Mariam a peccato
originale fuisse immunem. — Et quia hie
honor, scilet immunem esse ab omni pec
cato tam originali, quam actuali solius filii
Dei est, quia solus conceptus est de
Spiritu Sancto, et natus de Virgine : ideo
Virgini attribuendum non est. — lb. 3, P. I,
dist. 3, art. 1, qu. 2, p. 32, D E, B C,
n. 2, p. 32, E.

Fathers who instituted the other festivals
of the Virgin, taught by the Holy Spirit,
who were also great admirers, and ven-
eratiors of the blessed Virgin, have not
taught us to solemnize the Conception of
the Virgin. The blessed Bernardus even,
a particular adm'rer of the Virgin, and
zealous of her hono:, reprehends those
who celebrate the conception of the Virgin.
— Nor, on the other hand, do I dare repre
hend it altogether, because, as some say,
this festival began to be celebrated not by-
human invention, but by divine revelation;
which, if it be true, it is good to solemnize
it at her conception. But because this is
not authentic, we are not compelled to
believe it ; because also it is not contrary
to a right faith, we are not compelled to
deny it. It is possible also, that that fes
tival is referred rather to the day of her
sanctification, than of her conception.
And hence it is, that the blessed Vir
gin was obnoxious to penalty, and through
Christ was liberated from original sin, but
in a different manner from others. For
others were raised up after their fall ; the
Virgin Mary was supported in the very
act of falling, that she might not fall. —
The saints in common, when they speak
of this matter, except Christ alone from
that generality whereby it is said : All
have sinned in Adam. But no one of
those whom we have heard with our ears,
is found to have said, that the Virgin
Mary was exempt from original sin. — And
because this honor, namely, to be exempt
from all sin, as well original, as actual,
belongs to the Son of God alone, because
He alone was conceived of the Holy
Spirit, and born of a Virgin ; therefore
this is not to be attributed to the Virgin.

WILLIAM DURAND, BISHOP OF MENDES.

Quidam etiam faciant quintum festum,
scilicet, de conceptione beatae Mariae, di-
centes, quod, sicut celebratur de morte
Sanctorum non propter mortem, sed quia
tunc receptl sunt in nuptiis aeternis, sim-

Some also make a fifth festival,
namely, of the Conception of the blessed
Mary, saying, that as we celebrate the
death of the Saints, not on account of
their death, but because they are then re-

34

THE CATHOLIC FAITH.

iliter potest celebrari festum de concep
tione, non quia sit concepta, quia in pec
cato est concepta, sed quia mater Domini
est concepta : asserentes, hoc fuisse revel-
atum cuidam Abbati in naufragio consti
tute. Quod tamen non est authenticum,
unde non est approbandum, cum concepta
fuerit in peccato, seu per concubitiim
maris et foeminae. — Rat. div. offic., L. 7,
c. 7, fol. 132, col. 1, BC.

ceived into everlasting nuptials, in like
manner the Festival of the Conception
may be celebrated, not because she was
conceived (because she was conceived in
sin)" but because she was conceived the
'Mother of our Lord; asserting that this was
revealed to a certain Abbot when in ship
wreck. Yet this is not authentic ; where
fore it is not to be approved of, since she
was conceived in sin, or by copulation of
male and female.

Century XIV.
COUNCIL OF LONDON, 1327.
This is the first Council which commands the Festival of the Con
ception to be celebrated :

Statuimus et firmiter praecipendo man
damus, quatenus festum conceptionis prae-
dicatae, in cunctis Ecclesiis nostra Cantu-
ariensis provinciae, festive et solemniter de
catero celebratur. — Can. 2, col. 829, T. 25,
Mansi.

We ordain and command by firmly
enjoining, that the festival of the said
Conception be hereafter festively and sol
emnly celebrated in all the Churches of
our province of Canterbury.

ALVARUS PELAGIUS, BISHOP OF SILVIS.

De matre etiam ejus beatissima tenent
sancti maxime Augustinus quod non pec-
cavit etiam venialiter in hac vita, tamen in
originali peccato concepta fuit, sicut ceteri
homines ¦ quia ab ilia sententia patris sui
David, Ecce enim in iniquitatibus concep
tus sum, Ps. L. xxxiii, q. iii, vir cum pro
pria : nullus excipitur nisi Christns qui non
de semine humano, sed Spiritu Sancto, et
in utero virginis jam sanctificato conceptus
fuit. — Domina autem nostra de semine
utriusque parentis Joachim et Annae con
cepta fuil sicut ceterae mulieres : non de
Spiritu Sancto sicut filius et ideo in origin
ali peccato fuit concepta ut late probat
Bernardus in epistola quam scribit canoni
cis Lugdunen. in qua reprehendit eos, quia
conceptionis festum celebrabant : quod non
debet fieri, sed quam fit, referri debet ad
sanctificationem ejus in utero. — Romana
ecclesia festum conceptionis non agit, etsi
toleret quod alicubi fiat maxime in Anglia,

Concerning His blessed mother also,
the Saints hold, especlialy Augustine, that
she sinned not even venially in this life, but
yet was conceived in original sin, as were
other men : for from that sentence of His
father David : For behold I was conceived
in iniquity, Ps. 50 (51:5) * * * no
one is excepted but Christ Who was con
ceived, not of human seed, but of the
Holy Spirit in the already-sanctified womb
of a virgin. — But our Lady was conceived
of the seed of each parent, Joachim and
Anna, as were other women ; not of the
Holy Spirit as her Son was, and therefore
she was conceived in original sin, as Ber
nard proves largely in the epistle which
he writes to the Canons of Lyons, wherein
he reprehends them because they cele
brated the festival of her conception :
which ought not to be done, but when it
is done, it ought to be referred to her
sanctification in the womb. — The Roman

THE CATHOLIC FAITH.

,35

non tamen approbat. — Hac ratione vel
illud festum debet referri ad sanctificatio-
nem Virginis, non conceptionem ut dictum
est : Et ita dicit oratio quae dicitur in hoc
festo Romae in Sancta Maria Majori :
Deus qui sanctificationem Virginis etc.,
sicut vidi et audivi quum ibi.de ista sanc-
tificatione praedicarem in isto festo sanc-
tificationis, quod fit in Decembri ante
festum Natalis per quindecim dies. — De
planet. Eecles., L. 2, c. 51, fol. no, col.
1, 2.

Church doe.; not celebrate the festival of
the Conception, although she tolerates it,
because it is regarded elsewhere, especially
in England, yet she does riot approve of
jt. — For this reason this festival ought to
,be referred to the sanctification of the
Virgin, not to her conception, as has been
said. And thus the prayer says, which is
said at this festival at Rome in the Church
of St. Mary Major: O God, Who the
sanctification of the Virgin, etc., as I my
self saw and heard when I preached there
concerning that sanctification, at this very
festival of the Sanctification, which occurs
in December, fifteen days before the festi
val of the Nativity.

DUNS SCOTUS.
Duns Scotus was the first to defend this dogma :

Per illud patet ad rationes factas pro
prima opione, quia maxime indiguisset
Christo, ut redemptore, ipsa enim contrax-
isset originale peccatum ex ratione propa-
gationis communis, nisi fuisset praeventa
per gratiam mediatoris, et sicut alii indig-
uerent Christo, ut per ejus meritum remit-
teretur eis peccatum jam contractum, ita
ilia magis indiguit mediatore praeveniente
peccatum ne esset ab ipsa aliquando con-
trahendum, et ne ipsa contraheret. — In
L. 3, Sent. dist. 3, qu. 1, § Per illud, p.
81, T. 3.

Hereby a way lies open for the rea
sons produced for the first opinion, that
she would have especially needed Christ
for a Redeemer, for she would have con
tracted original sin by reason of common
propagation, unless she had been pre
vented by the grace of the Mediator ; and
as others had need of Christ, that through
. His merit sin already contracted might be
remitted to them, so she was more in need
of a Mediator preventing sin lest it should
at some time be contracted by her, and
that she might not contract it.

CATHARINE OF SIENNA.

Datum est ergo nobis verbum aeter-
num per manum Mariae : et de substantia
Mariae induit naturam, absque peccati
originalis macula : et hoc quia non hom
inis, sed Spiritus Sancti inspiratione facta
est ilia conceptio : quod quidem non fuit
sic in Mariae : quia non processit ex massa
Adae operatione Spiritus Sancti, sed hom
inis. Et quia tota ilia massa erat putrida,
non poterat nisi in putridam naturam
anima ilia infundi : nee purgari poterat,
nisi per gratiam Spiritus Sancti, cujus qui
dem gratiae non est subjectum susceptibile

The eternal Word, therefore, was
given to us by the hand of Mary, and of
the substance of Mary He put on nature
without the blemish of original sin, and
this He did, because that conception was
not of man, but made by the inspiration
of the Holy Spirit. This indeed was not
so in Mary, because she did not proceed
from the mass of Adam by the operation
of the Holy Spirit, but of man. And
because that whole mass was corrupt, her
soul could not be infused but into corrupt
nature, nor could she be purified but by

36

THE CATHOLIC FAITH.

corpus, sed spiritus rationalis aut intellect-
ualis : et ideo non poterat Maria a macula
ilia purgari, nisi postquam anima infusa
est corpori : quod quidem sic factum est
propter reverentiam thesauri divini, qui in
illo vase debebat reponi : Nam sicut fornax
consumit guttam aquae in modico tempore,
sic facet Spiritus Sanctus de macula pec
cati originalis. Nam post conceptionem
ejus, statim fuit per gratiam Spirit! sancti
ab illo peccato mundata, et gratia magna
data. Tu scis, Domine, quia ista est
Veritas. — Orat. 16, facta Romae an. 1300,
fol. 320, COl. 2.\

the grace of the Holy Spirit, of which
grace indeed, a susceptible body is not
the subject, but a rational or intellectual
spirit, and therefore Mary could not be
purified of that blemish, till after her soul
was infused into her body, which in truth
was so done out of reverence for the
Divine treasure, which was destined to be
placed in that vessel. For as a furnace
consumes a drop of water in a. moment of
time, so does the Holy Spirit the blemish
of original sin : for after her conception
she was immediately made clean of that
sin by the grace of the Holy Spirit, and
was endowed with great grace. Thou
knowest, O Lord, that this is the truth.

When the Franciscans, who were patrons of the Immaculate Con
ception, put forth the authority of St. Brigitta in their favor, the Dom
inicans opposed that of their own Saint Catharine of Sienna. Here we
see two Roman Catholic Saints at variance one with the other.
St. Brigitta had a revelation in which the Virgin asserted her
Immaculate Conception :

Veritas est, quod ego concepta fui
sine peccato originali, et non in peccato. —
Revelat., L. 6, c. 49, p. 507, CD.

It is the truth, that I was conceived
without original sin, and not in sin.

JOHN A MONTESONO, A THEOLOGIAN OF PARIS.

Non omnem hominem praeter Chris
tum contraxisse ab Adam peccatum orig
inale est expresse contra fidem.
Beatam Mariam V. et Dei Genetricem
non contraxisse peccatum originale est ex
presse contra fidem. — Theses, Prop. 10,11,
Ap. Perrone, p. 19.

That not every man, besides Christ,
contractes original sin from Adam, is ex
pressly contrary to the faith.
That the Blessed Mary, Virgin and
Mother of God, did not contract original
sin is expressly contrary to the faith.

Century XV.
ANTONINUS, ARCHBISHOP OF FLORENCE.

Quamvis enim non determinatum per
ecclesiam virginem esse conceptam in
peccato originali vel non ; propter quod
absque praejudicio salutis, licet unicuique
tenere alteras opiniones quae sibi placeat.
Tamen si bene considerentur Scripturae et
dicta doctorum antiquorum et modernorum
qui fuerint devotissimi virgini gloriosae :

For though it be not determined by
the Church whether or not the Virgin was
conceived in original sin ; because it is
without prejudice to salvation, every one
is allowed to hold whatever other opinions
may please him. Yet if the Scriptures be
well considered, and the sayings of the
ancient and modern Doctors who were

THE CATHOLIC FAITH.

37

manifeste patet ex verbis eorum ipsam in
peccato originali conceptam fuisse. Sed
tenentes contrariam opinionem extorquent
eorum dicta contra iritentionem dicentium.
Et primo ostendit hoc Apostolus ad Rom.
iii. ubi dicit quod omnes in Adam pecca
verunt : et egent gloria Dei et nullum ex-
cipit nisi Christum : ut patet ex eo quod
sequitur, et in glossa ibidem. Dicitur
etiam Job iii. expectet lucem et non
videat: nee ortum surgentis aurorae. Ubi
loquitur propheta de nocte quae designat
originalem culpam : quae nullo modo vidit
lucem, id est, Christum : quia solus ipse
sine originali peccato conceptus. Aurora
vero Virgo Maria, cujus ortum ipsa nox
culpae originalis non vidit, quia ante fuit
sanctificata et. a peccato originali mundato
quam nata in mundo. Sic exposuit B.
Tho. in iii. parte, q. xxiii. Eecles. etiam
vii. ca. dicit. Virum de mille unum rep-
peri : Mulierem nullam inveni. Vir ille
fuit Christus. Numerus autem millen-
arius ponitur juxta morem scripturae de-
terminatus pro indeterminate, id est, pro
omni coetu sanctorum : inter quos solus
Christus repertus est sine peccato aliquo :
non aliqua mulier. — Item Greg. xi. mora-
lis, c. ult. sic dicit. Solus redemptor in
carne sua vere mundus extitit : quia nee
per carnalem delectionem venit. — Multi
etiam excellentissimi ord. minor, idem
dicunt et praecipue devotissimus super
omnes Bonaventura qui postea fuit Car-
dinalis : sic dicit sup. iii. sen. di. iii. q. ii.
Sanctificatio virginis subsecuta est peccati
originalis contractionem : quia nullus im-
munis fuit a culpa originalis peccati -; nisi
solus Filius virginis : sicut dicit Apostolus
ad Rom iii. Omnes peccaverunt et egent
gloria Dei. Hie autem dicendi modus
est communior, rationabilior, et securior.
Communior quia omnes fere id tenent
quod beata Virgo habuerit originale : etc.
— Rationabilior est etiam : quia esse natu
rae praecedit esse gratiae vel tempore vel
natura : etc. — Securior est ; quia magis
consonum fidei et pietati et sanctorum
auctoritatibus magis concordat, pro eo

most devoted to the glorious Virgin, it is
clearly manifest from their words that she
was conceived in original sin. But those
who hold the contrary opinion, wrest their
sayings contrary to the intention of those
who speak them. And in the first place
the Apostle shows this in Rom. 3 : 23,
where he says that All have sinned in
Adam, and do need the glory of God ; and
excepts no one but Christ, as is plain
from what follows, and in the Gloss at the
same passage. It is also said in Job 3: 9 :
Let it expect light, and see it not, nor the
rising of the dawning aurora ; where the
Prophet speaks of the night which desig
nates original sin, which in no manner
sees the light, that is, Christ ; because He
alone was conceived without original sin.
But the aurora is the Virgin Mary, whose
rising the night itself of original sin did
not see, because she was sanctified and
cleansed from original sin before she was
born into the world. Thus, the Blessed
Thomas expounded it in P. 3, qu. 23.
Ecclesiastes 7 : 29 also says : One man
among a thousand have I found ; I have
found no woman. That man was Christ.
But the number thousand is employed
according to the custom of Scripture, a
determinate for an indeterminate, that is,
for the whole assembly of the Saints ;
among whom Christ alone was found
without any sin .; not any woman was so
found. — Likewise Gregorious, in Moral.,
lib. xi., cap.' ult., thus says: The Re
deemer alone was truly clean in His flesh;
because neither did He come by carnal
pleasure. — Many most excellent men of
the Order of the Minorites (Franciscans)
say the same, and Bonaventura in particu
lar, the most devout of all, who was after
wards Cardinal, thus says, Super 3 Sent.
dist. 3, qu. 2 : The sanctification of the
Virgin was subsequent to the cpntraction
of original sin, because no one was free
from the defect of original sin, except the
Son of the Virgin only, as the Apostle
says in Rom. 3 : All have sinned, and do
need the glory of God. But this way of

?8

THE CATHOLIC FAITH.

quod sancti communiter cum de ista ma
teria loquuntur solum Christum excipiunt
ab ilia generalitate qua dicitur, omnes
peccaverunt in Adam. Nullus autem in
venitur dixisse de his quos audivimus
auribus nostris Virginem Mariam ab orig
inali fuisse immunem. — Immo secundum
Rich, ordinis minorum hoc derogat Matri
et filio ; Matri Virgmi, quia ejus privileg-
ium est quod sola sine peccato concepit.
Derogat et filio qui solus est immunis ab
omni labe, etiam originali. — Et si dicis
aliquas sanctas habuisse revelationem de
hujusmodi, ut Sancta Brigida, Dicendum
quod aliae sanctae quae clauerunt miraculis
ut beata Katharina de Senis, habuerunt
revelationem de contrario, et cum etiam
veri prophetae aliquando putent se ex rev-
elatione Spiritus Sancti, aliquando habere
quae ex se dicunt ; non est inconveniens
dicere quod tales revelationes non fuerunt
a Deo: sed somnia humana. — Sum. Theol.,
P. I, tit. 8, c. 2, p.  , T. I.

speaking is more common, more reason
able, and safer. It is more common,
because almost all hold that the blessed
Virgin had original sin ; etc. — It is more
reasonable also, because to be of nature
proceeds to be of grace, either by time or
nature ; etc. — It is safer, because it is
more consonant with faith and piety, and
is more in accordance with the authority
of the Saints, inasmuch as the Saints com
monly, when they speak of this matter,
except Christ alone from that generality
whereby it is said : All have sinned in
Adam. But no one of those whom we
have heard with our ears, is found to have
said that the Virgin Mary was exempt
from original sin. — Nay, according to
Richardus of the Order of the Minorites,
this is derogatory both to the Mother and
the Son ; to the Virgin Mother, because it
is' her privilege that she alone conceived
without sin. It is derogatory to the Son
also Who alone is exempt from all sin,
even original. — And if you say that some
Saints have had a revelation about this
matter, as St. Briget, we must say that
other Saints, who have been illustrious for
miracles, as the blessed Catharine of Si
enna, have had a revelation to the con
trary, and seeing that true prophets even
think that they sometimes speak by the
revelation of the Holy Spirit, sometimes
of themselves ; it is not improper to say
that such revelations are not of God, but
are human dreams,

JOHN DE TURRECREMATA, A CARDINAL.

Politus Ambrosius Catharinus.
— Haec igitur (de immacul. Concept.) in
Synodo [Tridentino] cum tractarentur,
ecce novus liber, immo vetus a situ et carie
jam semiesus eripitur, qui non multo post
typis excusus in lucem prodiit. Libri ejus
argumentum erat contra immaculatam B.
Virginis Conceptionem, cujus auctor in-
scribitur Cardinalis de Turrecremata. —
Disp. pro verit. immac Concep., Rom.
1551, ep. nuncup. ad Card. Cervin. Ap.
Perrone, p. 33.

When therefore the Immaculate Con
ception was treated of in the Synod of
Trent, behold a new book, nay rather, an
old one, already half eaten up with mould
and decay, is snatched up, which not long
after was printed and came forth to the
light. The argument of this book was
against the Immaculate Conception of the
blessed Virgin, whose author was inscribed
as Cardinalis de Turrecremata.

THE CATHOLIC FAITH.

39

Century XVI.
VINCENTIUS DE CASTRONOVO.

Joannes Perrone, Jesuit. — Bandel-
lus a Castronovo Ord. Praedic Magister
generalis xxxvii ann. 1470, in tract. De
singulari puritate et praerogativa Concep
tionis Christi aliisque opusculis, acerbis-
sime invectus est in immaculati Conceptus
sententiam ut absurdam, impiam, haere-
ticam, diabolicam, utpote . sacris literis,
Conciliis, Patribus, Scholasticis, rationi
tandem prorsus adversam. — Porro in trac-
tatu De puritate recensuit Bandellus 216
Patrum et Doctorum testimonia contra
immaculatam Virginis Conceptionem. —
De immac B. V. concep. , p. 33.

Bandellus a Castronovo, the Thirty-
seventh Master-General of the Order of
Preachers, in the year 1470, in a treatise
Concerning the singular purity and pre
rogative of the conception of Christ, and
in other works, inveighed most bitterly
against the opinion of the Immaculate
Conception as absurd, impious, heretical,
diabolical, seeing that it was wholly con
trary to the Holy Scriptures, Councils,
Fathers, Schoolmen, and finally reason
itself. — Moreover, in his treatise Concern
ing purity, etc. , Bandellus enumerates the
testimonies of 216 Fathers and Schoolmen
against the Immaculate Conception.

THOMAS DE VIO, CAJETANUS, CARDINAL OF S. SIXTUS.
Sanctus Erardus episcopus et Martyr
in sermone nativitatis beatae Virginis dicit,
"O'felix puella, quae concepta in peccato
purificatur ab omni peccato, et filium coh-
cipit sine peccato. — Stant igitur solidae
allatae Sanctorum, et doctorum authori-
tates ad sustinendum beatam Virginem
conceptam in peccato originali, et prop-
terea rationabilem probabilemque esse par
tem illam constat. — Opusc. T. 2, Tract.
1, De concep. B. M., c. 4, fol. 101,
col. 1, 2.

St. Erardus, Bishop and Martyr, in a
sermon on the Nativity of the blessed
Virgin, says: 0 happy girl, who, conceived
in sin, was purified from all sin, and didst
conceive a Son without sin. — The authori
ties of the Saints and Doctors, therefore,
alleged for sustaining the proposition that
the blessed Virgin was conceived in orig
inal sin, stand firm, and therefore it is
plain that that side is reasonable and
probable.

ALPHONSUS SALMERON, A JESUIT.

Deinde illi multitudini Doctorum op-
ponimus aliam multitudinem, ut clavus a
clavo trudatur. — Quidam enim eorum
computant ducentos Patres, alii, ut Ban
dellus, ad fere 300. Cajetanus vero quin-
decim, et illos quidem, ut ait irrefraga-
biles.— In Rom. 5, Tract. 51, p. 4°7,
T. 13.
MELCHIOR CANUS, BISHOP OF THE CANARY ISLANDS.

Then to that multitude of Doctors,
we oppose another multitude, that the nail
may be driven by the nail. — For some of
them compute 200 Fathers, others, as
Bandellus, almost 300, but Cajetanus 15,
and these indeed, as he says, irrefragable
[against the Immaculate Conception].

Sancti namque omnes, qui in ejus rei
mentionem incidere, uno ore asseverarunt,
beatam Virginem in peccato originali
conceptam hoc videlicet Ambro. — Hoc

For all the Saints who have happened
to mention this thing, have asserted with
one mouth, that the blessed Virgin was
conceived in original sin ; this forsooth

40

THE CATHOLIC FAITH.

August. — Hoc Chrysost. — Idem quoque
affirmat Beda in homilia super Missus est.
Anselmus, etc. — Loc. Theol., L. 7, c. 1,
n. 1, fol. 217.

Ambrose affirms ; this Augustine ; this
Chrysostom. Bede also affirms the same
in Hom. super Missus est. Anselm, etc.

Century XVII.
JOANNES ASORIUS, JESUIT.

Certe verisimile est, anniversariam
hujus diei festi [Nativit. B. Virg.] mem-
oriam olim celebrari coepisse statim post
Ephesinum generale Concilum : Nam eo
tempore fuit haeresis Nestorii damnata qui
negabat B. Virginem fuisse Dei genetri-
cem ; et proinde eo tempore coepit amplior
cultus et honor B. Virgini deferri, quam
antea. — Inst. Moral., L. 1, c. 20, col. 90,
B. T. 2.

Certainly it is very probable that the
anniversary memorial of this festival [the
Nativity of the Blessed Virgin] anciently
began to be celebrated immediately after
the general Council of Ephesus ; for at
that time the heresy of Nestorius was con
demned, who denied that the blessed Vir
gin was the M other of God ; and therefore
from that time more ample worship and
honor began to be given to the blessed
Virgin than before.

ROBERT BELLARMINE, CARDINAL AND JESUIT.

Hos igitur tria breviter demonstrare
aggredimur. Primo, Non haberi apud
Catholicos pro re certa et explorata, ac fide
Catholica tenenda, B. Virginem sine pec
cato fuisse conceptam. — Quod attinet ad
primum, Johannes Pomeranus unus ex
primis Lutheri discipulis, in Comment.,
cap. 1. et 44 Hierem. scribere ausus est,
pro articulo fldei, apud Catholicos haberi
B. Virginem sine ullo peccato, imo etiam
de Spiritu Sancto fuisse conceptam. Sed
hoc impudissimum mendacium satis aperte
refellunt duae Pontificum constitutiones ,
et Concilii Oecumenici decretum, quibus
constitutionibus, ac decretis Catholici om
nes libenter obediunt. — De amis. grat. et
stat. pecc, L. 4, c 15, p. 71, C D. T. 4.

We proceed, therefore, to briefly dem
onstrate these three propositions : First,
that it is not held among Catholics for a
certain and established thing, and to be
held for Catholic faith, that the Blessed
Virgin was conceived without sin. — As to
what pertains to the first, Johannes Pom
eranus, one of the first disciples of Luther,
in Comment., cap. 1 et 44 Hierem., dared
to write, that among Catholics it was held
as an article of faith, that the blessed
Virgin was conceived without any sin, nay
even, by the Holy Spirit. But this most
impudent falsehood, two constitutions of
the Pontiffs, and the decree of a General
Council very openly refute ; which consti
tutions and decrees all Catholics willingly
obey.

FRANCIS SUAREZ, JESUIT.

Est ergo secunda sententia, quae ait
Virginem fuisse conceptam in originali, et
paulo post fuisse sanctificatam. Hanc
tenuerunt fere antiqui scholastici ante
Scotum. — In 3 S. Thom., T. 2, qu, 27,
art. 1 et 2, disp. 2, § 5, p. 36, B.

There is, therefore, a second opinion
which affirms, that the Virgin was con
ceived in original sin, and shortly after
sanctified. This opinion nearly all the
ancient Schoolmen before Scotus held.

THE CATHOLIC FAITH.

41

Et primum omnium magni ponderis
est totius Ecclesiae fere universalis con
sensus, in quo, consideratione dignum est
antiquos patres pauca de privilegio esse
locutos. Quod mirum esse non debet,
tum quia Spiritus Sanctus paulatim suam
Ecclesiam docet (ut Greg, dicit homil. 26
in Ezechiel) tum etiam, quia aliis fidei
mysteriis gravioribus, magisque necessariis
explicandis ac defendendis distinebantur.
Postquam vero ante quingentos annos Ve
ritas haec clarius coepit doceri, ita insedit
fidelium animis, crevitque paulatim ejus
fides, ut jam fere omnium consensione re-
cepta sit. Et praesertim ab hinc ducentis
annis ferme omnes ecclesiastici Scriptores,
episcopi, — subscripserunt. — Hue accedit
ab Ecclesia festum conceptionis celebrari,
qui mos in ecclesia Graeca ante mille
annos est ortus, — in Latina vero introduci
coepit, ante quingentos fere annos, ut ex
epistolis Bernardi constat. — In 3 S.Thom.,
T. 2, qu. 27, art. 1 e( 2, disp. 3, § 5, p.
39, BCA.

Sed revera non est [Conceptio B. V.
M. de fide] quia neque est ab Ecclesia
definita, nee est testimonium scripturae,
aut sufficiens traditio, quae infallibilem
faciat fidem. — In 3 S. Thom., T. 2, qu.
37, art. 4, disp. 21. § 2, p. 347, AB.

And first of all the almost universal
consent of the whole Church is of great
weight, in which it is worthy of considera
tion, that the ancient Fathers spoke but
little concerning this privilege. This ought
not to be wondered at, both because the
Holy Spirit teaches His Church by de
grees, as Gregory says in Hom. 26 in
Ezechiel, and also because they were en
gaged in explaining .and defending other
more weighty, and more necessary mys
teries of the faith. But after this truth
began to be more clearly taught five hun
dred years ago, it so sunk into the minds
of the faithful, and faith in it gradually
increased so that now it is received with
the consent of almost all. And especially
within the past two hundred years almost
all Ecclesiastical writers and Bishops, —
have subscribed to it. — Hence, the fes
tival of the Conception came to be cele
brated by the Church, which custom orig
inated in the Greek Church a thousand
years ago, — but began to be introduced
into the Latin Church about five hundred
years ago, as it is evident from the epistles
of Bernardus. But truly the Conception of the
blessed Virgin Mary is not an article of
faith, because it has not been defined by
the Church, nor is there testimony of
Scripture, or sufficient tradition, to make
faith in it infallible.

JOHN LAUNOY, A THEOLOGIAN OF PARIS.

Si Ecclesia quaestionem de Conceptu
Virginis modo jam memorato explicare ac
solvere vellet, atque finem discussioni col-
locare anno Domini millesimo supra tre-
centesimum, sine dubio statueretur B.
Virginem sicut ceteros homines in peccato
originali conceptam. — Constat a Christo
nato ad seculum usque decimum, ea omnia
quae descripsit Vincentius, in quaestione
de Conceptione Virginis occurrere ; ac
patebit Mariam in peccato conceptam. —
Praescrip. de concep. B. Virg. Praescrip.,
2, p. 11, T. 1, Pars 1.

If the Church would explain and solve
the question concerning the Immaculate
Conception in the manner just mentioned,
and put an end to the discussion in the
year of our Lord 1300, it would be estab
lished, without a doubt, that the blessed
Virgin was conceived in original sin as
other men. — It is certain that from the
birth of Christ down to the tenth century,
all those things which Vincentius described
occur in the question concerning the con
ception of the Virgin ; and it will be plain
that Mary was conceived in sin.

42 THE CATHOLIC FAITH.
Century XIX.
JOHN MILNER, BISHOP OF CASTABLA.
The Church does not decide the controversy concerning the Con
ception of the Blessed Virgin and several other disputed points, because
she sees nothing absolutely clear and certain concerning them, either in
the written or unwritten word, and therefore leaves her children to form
their own opinions concerning them. — End of Controversy, Letter xii,
part i, p. 91.

ASSUMPTION OF THE BLESSED VIRGIN.

THE CHURCH OF ROME.
The Church of Rome celebrates on the 15th of August the Feast
of the Assumption of the Blessed Virgin Mary, soul and body, into
heaven. Having therefore opened the doors of Paradise for us she is
" raised far above angels and archangels, cherubim and seraphim, and
placed at the right hand of her divine Son." — Clifton Tracts, Tract 24,
p. io, vol. iii.
ROMAN BREVIARY. , .

Hanc autem vere beatam, quae Dei
verbo aures praestitit, et Spiritus sancti
operatione repleta est, atque ad Archangeli
spiritalem salutationem sine voluptate at
virili consortio, Dei Filium concepit, et
dolore aliquo peperit, ac totam ,se Deo
consecravit, quonam modo mors devora-
ret? quomodo inferi susciperent? quo
modo corruptio invaderet corpus illud in
quo vita suscepta est ? Huic recta, plana
et facilis ad coelum parata est via. — Pars
^Estiva, die 15. Aug. in Assump. B. M. V.,
p. 666. Venite, adoremus Regem Rcgum :
Cujus hodie ad setherem Virgo Mater
assumpta est coelum.
Exaltata est sancta Dei genitrix, super
choros Angelorum ad coelestia regna. —
Paradisi portae per te nobis apertae sunt,
quae gloriosa cum angelis triumphas.
Assumpta est Maria in coelum, gau-
dent angeli. — lb., p, 660, 661, 669.

But how could death devour this truly
blessed one who gave ear to the word of
God, and was filled with the operation of
the Holy Spirit, and did conceive the Son
of God at the spiritual salutation of the
Archangel without voluptiousness and
without the fellowship of a husband, and
brought forth without any pain, and wholly
consecrated herself to God? how could
those below receive her? hovj could cor
ruption invade that body in which life was
received? For it a direct, plain, and easy
way to heaven was prepared.
Come, let us adore the King of
Kings, Whose Virgin mother was to-day
assumpted into heaven.
The holy Mother of God is exalted
above the choirs of Angels to the heav
enly realms. — The gates of Paradise are
opened to us through thee, who gloriously
triumphest with angels.
Mary was assumpted into heaven :
angels rejoice.

43

44 THE CATHOLIC FAITH.
CATECHISM OF THE CHRISTIAN RELIGION.
Q. Was the body, as well as the soul, of the Blessed Virgin, trans
ported to heaven ?
A. Such is the universal and well-grounded opinion of all the
faithful. * * * — Baron. Notes sur le Martyrol. 15 August, et sur
1' an. 48 de Jesus Christ, n. 4-12, part ii, c. 20, n. 18, p. 253.
THE CATHOLIC CHURCH.
To the Ancients nothing was known as to where or when, the
Blessed Virgin died. They therefore wisely abstained from rashly at
tempting to define what was unknown to them ; and up to the twelfth
century, and perhaps still later, Theologians spoke with extreme caution
and reserve in regard to her Assumption. The account of the assem
bling together of all the Apostles at Jerusalem at the time of the Vir
gin's death, given in the spurious work which is assigned to Melito,
Bishop of Sardis, and others, is proved to be false by Bede.
Century II.
MELITO, BISHOP OF SARDIS.
Cui [Mariae] angelus dixit ; Ecce in- The Angel said to Mary : Behold,
quit hodie per virtutem Domini mei Jesu to-day all the Apostles having been seized
Christi omnes Apostoli assumpti hue ad up by the might of my Lord Jesus Christ,
te venient. Et ait illi Maria ; Rogo ut shall come hither to thee. And Mary
mittas super me benedictionem tuam, ut said to him : I request that thou send upon
nulla potestas Inferni occurat mihi in ilia me thy benediction, that no power of hell
hora qua anima mea fuerit egressa de cor- meet me in that hour in which my soul
pore et ne videam principem tenebrarum. shall go forth from the body, and that I
may not see the prince of darkness.
Peto a te Rex gloriae, ut non noceat I ask of Thee, O King of glory, that
mihi potestas Gehennae. — De Transitu the power of hell may not hurt me.
Virg. Mariae (opus spurium),' c. 3, col.
529, 530, EA., T. 2, La Bigne.
Suscipe itaque me domine ancillam Receive me, therefore, thy servant,
tuam, et libera me, a potestate tenebrarum: O Lord, and liberate me from the power
ut nullus Sathanae impetus occurat mihi, of darkness ; that no assault of Satan op-
nec viadeam tetros spiritus occursantes. — pose me, and that I may not see the foul
lb., c 8, col. 531. spirits rushing about.
Michael Le Quien. — Nee ullus e Nor is any previous writer known
Graecis scriptor noscitur anterior qui dor- among the Greeks, who has made mention
mitionis Deiparae meminerit : nisi cer- of the Assumption of the Mother of God,
tum sit Pseudo-Melitonem inter Graecos unless it be certain that Pseudo-Melito is
auctores debere censeri. Hunc cum multa to be reckoned among the Greek authors.
de Maria jejune passim scribat, puta eam Inasmuch as he writes many jejune things

THE CATHOLIC FAITH.

45

cum morti se proximam esse didicisset,
admodum timuisse, ne Sathanae insidiis
pateret, tum Ephesino Synodo antiquorem
fuisse crediderim. Postea enim longe
melior de Dei genitrice, ut quidem par
erat, existimatio ab omnibus, non in Ori-
ente solum, verum etiam in Occidente
haberi coepit. — Annot. in Hom. 2, Joann.
Damasc de Dormit. B. V. M., p. 880,
T. 2.

in many places concerning Mary, as, for
instance, that when she learned that she
was near to death, she was exceeding fear
ful lest she should be exposed to the wiles
of Satan ; I believe that he flourished prior
to the Synod of Ephesus. For after that
time there begun to be entertained, as in
deed was right, a far better estimation of
the Mother of God, not in the East only,
but also in the West.

Century IV.
EPIPHANIUS, BISHOP OF CONSTANTIA.

'AXXd xai si Soxovdi tiyeS i6-
cpdXSat, &iT7,Cw6i ra ix*}/ twv
ypacpwv, xai Evpwdiv av ovte Bdv-
arov Mapiai, ovte ei1 te'Bvt/xev,
ovte si pi) teBvtjxev ovte eL teB-'
aitTai, ovte ei pi) TeBattTai. Kai-
toi ys Tov'Iwdvvov itEpi ti)v 'Adiav
evdrEiXapiv ov tt)v itopEiav • xai
ovSapov Xe'yEt, on kttr/ydyETO neB'1
idvTov Trjv dyiav HapBsv ov . 'AXX1
ditXiSi idiwTCTjdEV r) ypacprj, Sid to
vitEpfidXXov tov Bavparo% • 'iva pi)
E(i ixxXrjQiy dyayy ti)v Sidvoiav
twv dvBpw-iCoov , kyoo yap ov ToXpw
XeyEiv, dXXd Szavoovpsvot diwxi/v
ddxw. Tdxa yap itov xai i'xvr/
evpopev Trji dyiai kxsiviji, xai
paxapiaS, wi ovte evpeiv idTi tov
OdvaTov avTrjS. — Kay te ovv teBvij-
xev, ovx eyvwpsv. Kai Ei TeBait-
rai, ov dvvr/TCTai dapxi- pi) yivoiTo.
— Haer. 78, c. 11, p. 1043, 1044, BCD A.,
T. 1. "Htoi ydp diiiBavEv r) dyia
napBivoi, xai riBaitTai, kv Tipf)
avT-ijS fj xoipr/dii, xai kv dyviia i)
teXevti) xai iv itapBEvia o dre-
cpavoi. "Htoi dvrjpeBrj, xaBwi yey-
paitTai, xai rr)v ipvxi)v avTi)S Sie-
XsvdETai popcpaia- kv pdpTVdiv
avTiji to xXeoi, xai kv paxapidpoii
to ayiov avTtji dwpa, Si 77S q)(3s
dvsTEiXs TtS xodpw. "Htoi Se epsivE,

But if some think that I err, let them
follow the steps of the Scriptures, and
they cannot find the death of Mary,
neither whether she died or did not die ;
neither whether she was buried, or was
not buried. And though John set out for
Asia, yet he nowhere says that he took
the holy Virgin with him. But Scripture
is wholly silent, for the prevention of
wonder, lest it should lead the minds of
men into consternation. For I do not
dare to speak, but meditating within my
self I enjoin silence. For perhaps we
may sometime find traces of that holy and
blessed one, since it is not possible to find
her death. — Whether, therefore, she is
dead, we know not ; and if she is buried,
she is not united to the flesh ; God for
bid !

For whether the holy Virgin be dead,
and buried,- her death is in honor, and her
end in purity, and her crown in virginity ;
or whether she was slain, as it is written :
And a sword shall pierce through thine
own soul also ; her glory is among the
martyrs, and the holy body of her, by
whom light rose upon the world, is in
blessedness ; or whether she remained ;
for it is not impossible for God to do all

46

THE CATHOLIC FAITH,

xai ydp ovx aSvvaTEi tw Qew
itdvTa itoiEiv, odaitsp fiovXErai, to
TsXoi ydp avrrji ovSsiS iyvw. — lb.,
c. 23, p. 1055, C D.

things whatsoever He wills, her end no
man knows.

ST. JEROME, PRIEST.
Although St. Jerome mentions all the sacred places of Palestine in
Ep. 27, ad Eustoch. Virg. Epitaph. Paulae matris, p. 62-69, T- 1, he says
nothing about the Assumption of the Virgin.

SOPHRONIUS, A PRIEST.

De assumptione ejusdem tamen beatae
Dei genitricis semperque Virginis Mariae,
qualiter assumpta est, quia vestra id de-
poscit oratio, praesentia absens scribere
vobis censui, — ne forte si venerit in manus
vestras illud apocryphum de transitu Vir
ginis dubia pro certis recipiatis, quod
multi Latinorum pietatis amore, studio
legendi charius amplectuntur, praesertim
cum ex his nihil aliud experiri possit pro
certo nisi quod hodierna die gloriosa
migravit a corpore. Monstratur autem
sepulchrum ejus cernentibus nobis usque
ad praesens in vallis Josaphat medio, quae
vallis est inter montem Sion et montem
Oliveti posita : quam tu o Paula oculis
aspexisti, ubi in ejus honore fabricata est
Ecclesia miro' lapide tabulata, in qua
sepulta fuisse (ut scire potestis) ab omni
bus ibidem praedicatur, sed nunc vacuum
esse mausoleum cernentibus ostenditur.
Haec idcirco dixerim, quia multa nos-
trorum dubitant, utrum assumpta fuerit
simul cum corpore, an abierit relicto cor
pore. Quomodo autem vel quo tempore,
aut a quibus personis sanctissimum cor
pus ejus inde ablatum fuerit, vel ubi
transpositum, utrum ne resurrexit, nesci-
tur : quamvis nonnulli astruere velint eam
jam resuscitatam, et beata cum Christo
immortalitate in coelestibus vestiri. Quod
et de B. Joanne Evangelista ejus minis-
tro, cum virgini a Christo Virgo commissa
est, plurimi asseverant, quia in sepulchro
ejus (ut fertur) non nisi manna invenitur,
quod et scaturire cernitur. Veruntamen

Yet concerning the Assumption of the
blessed Mother of God and ever-Virgin
Mary, as to how she was assumpted, be
cause your request demands it, I have
taken care, absent as to presence, to write
to you. — lest perchance, if that apocryphal
book on the Transit of the Virgin come
into your hands, you receive doubtful
things 'for certain : which book many of
the Latins from the love of piety, and a
zeal for reading, esteem too highly, espe
cially since from these nothing else can be
proved for certainty, unless that on this
day she gloriously migrated from the
body. But her sepulchre is shown even
at the present day, we ourselves having
seen it. in the middle of the valley of
Josaphat, which valley is situated between
Mount Sion and Mount Olivet ; which
you, O Paula, have seen with your eyes,
where a Church is built in her honor,
floored with a wonderful stone, in which,
as you may know, it is asserted by all that
she was buried ; but now the sepulchre is
shown empty to those who see it. These
things, therefore, I have said, because
many of us doubt whether she was as
sumpted together with her body, or went
away leaving her body. But how, or at
what time, or by what persons, her most
holy body was taken hence, or whether it
rose again, is not known ; although some
will maintain that she has already revived,
and is clothed with a blessed immortality
with Christ in the heavenly kingdom. This
also many assert of the Blessed John, the

THE CATHOLIC FAITH.

47

quid horum verius censeatur, ambigimus.
Melius tamen Deo totum cui nihil im-
possibile, committimus, quam ut aliquid
temere definire velimus auctoritate nos
tra, quod non probemus ; scuti et de his,
quos cum Domino (Evangelio teste) re-
surrexisse credimus. — Quod (quia Deo
nihil est imppossibile) nee nos de beata
Maria virgine factum abnuimus : quam-
quam propter cautelam (salva fide) pio
magis desiderio opinari oporteat, quam in-
consulte definere quod sine periculo nesci-
tur. — Ep. io, ad Paul, et Eustoch., p. 38,
39, H A B. T. 9, Op. Hieron.

Evangelist, His servant, to whom, being
a virgin, the Virgin was committed by
Christ, because in his sepulchre, it is re
lated, nothing but manna is found, which
also is seen to flow forth. Yet, which of
these may be regarded as the truest, we
are in doubt. Nevertheless, it is better to
commit the whole to God, to Whom noth
ing is impossible, than to wish to define.
anything rashly by our own authority,
which we do not approve of ; as also con
cerning those whom we believe arose with
the Lord, as the Gospel testifies. — Because
nothing is impossible with God, we do not
deny that this was done in the case of the
Blessed Virgin Mary ; although out of
caution, preserving our faith, we ought
with pious desire to think, rather than to
define inconsiderately what without danger
is unknown.

AURELIUS AUGUSTINE, BISHOP. OF HIPPO.

Hodierna die ad coelos assumpta
fuisse traditur virgo Maria. Sed quo or
dine hinc ad superna transient regna,
nulla catholca narrat historia. Non solum
autem respuere apocrypha, verum etiam
ignorare dicitur haec eadem Dei ecclesia.
Et quidem sunt nonnulla sine auctoris
nomine de ejus assumptione conscripta ;
quae, ut dixi, ita caventur, ut ad confir-
mandam rei veritatem legi minime permit-
tantur. Hinc sane pulsantur nonnulli,
quia nee corpus ejus in terra invenitur,
nee assumptio ejus cum carne, ut in apoc
rypha legitur, in catholica historia reperi-
tur.— Neque enim dignum est de corporis
ejus notitia sollicitum quempiam esse,
quam non dubitat super Angelos elevatam
cum Christo regnare.

Sed nee invenitur apud Latinos ali-
quis tractatorum de ejus morte quidpiam
aperte dixisse.— Sed quid de his de quibus
loquor dicam : cum nee ipse qui hanc
accepit ante crucem Domini in sua, id

It is related that to-day the Virgin
Mary was assumpted to heaven. But in
what order she passed hence to the heav
enly kingdoms, no Catholic history relates.
But not only is this same Church of God
said to reject apocryphal stories, but to be
ignorant of them even. There are indeed
some things written concerning her As
sumption without the name of the author,
which, as I have said, are so guarded
against that they are by no means allowed
to be read for confirming the truth of a
thing. Some are moved from this cause
because neither her body is found in the
earth, nor is her assumption with the flesh,
as is read in the apocrypha, found in Cath
olic history. — Neither is it proper for any
one to be solicitous concerning the knowl
edge of her body, who, he doubts not,
reigns with Christ, elevated above the
Angels. But neither is any writer among the
Latins found to have said anything con
cerning her death.' — But why say anything
concerning those of whom I speak, when
not even he who received her to his own

4S

THE CATHOLIC FAITH.

est Joannes Evangelista, de hoc posteris
aliquid retinendum scriptis mandaverit ?
Nullus enim fidelius narrare portuit, si
illud Deus manifestari voluisset, quam ille
utique qui hanc nutriendam suscepit. —
Restat ergo ut homo mendaciter non fin-
gat apertum, quod Deus voluit manere
occultum. Vera autem de ejus assump
tion sententia haec probatur, secundum
Apostolum, sive in corpore, sive extra cor
pus ignorantes, assumptam super Angelos
credamus. — Serm. 208 (Opus Spurium) in
Assump, , n. 2, 3, col. 2130. Append.
Pat. Lat. T. 39.

before the Lord's cross, that is, John the
Evangelist, committed anything to writing
concerning this to be retained by those
who should come after ? For no one could
narrate this more faithfully, if God had
willed that it should be made manifest,
than he who received her to his keeping. —
It remains, therefore, that no man falsely
feign that open which God has willed shall
remain secret. But this is proved to be the
true opinion concerning her assumption,
that, according to the Apostle, knowing
not whether she is in the body, or whether
out of it, we believe her to be assumpted
above the Angels.

Century V.
GELASIUS, BISHOP OF ROME.

Notitia librorum apocryphorum qui
non recipiuntur. — Liber qui appellator
Transitus, id est, Assumptio sanctae
Mariae apocryphus. — In Cone Rom., c.
5, col. 162, C, Pat. Lat. T. 59.

Note of Apocryphal books which are
not received. — The book which is called
the Transit, that is, the Assumption of
St. Mary, is apocryphal.

Century VI.
GREGORY, BISHOP OF TOURS.

Impleto a beata Maria hujus vitae
cursu, cum jam vocaretur a saeculo con-
gregati sunt omnes apostoli de singulis
regionibus ad domus ejus. Cumque audi-
issent, quia esset adsumenda de mundo,
vigilabant cum ea simul : et ecce Dominus
Jesus advenit cum angelis suis, et accipi-
ens animam ejus, tradidit Miehaeli arch-
angelo, et recessit. Diluculo autem leva-
verunt Apostoli cum lectulo corpus ejus,
posueruntque illud in monumento, et
custodiebant ipsum, adventum Domini
praestolantes. Et ecce iterum adstitit eis
Dominus, susceptumque corpus sanctum
in nube, deferri jussit in Paradisum : ubi
nunc resumpta anima cum electis ejus
exultans, aeternitatis bonis, nullo occasuris
fine perfruitur. — De gloria Mart., L. 1,
c. 4, col. 724.

The Blessed Mary having filled oul
the course of this life, when she was about
to be called away from the world, all the
Apostles were gathered together from
every region at her house. And when
they had heard that she was to be as
sumpted from the world, they watched
together with her : and behold, the Lord
Jesus came with His Angels, and receiv
ing her soul, gave it Michael the Arch
angel, and departed. But the Apostles at
daybreak took up her body with the couch,
and placed it in a tomb, and guarded it
awaiting the coming of the Lord. And
behold ! again the Lord stood with them,
and commanded her holy body, received
up into a cloud, to be borne to Paradise,
where now, having resumed her soul, ex
ulting with His elect, she enjoys the un
ending blessings of eternity.

THE CATHOLIC FAITH.

49

Theodoricus Ruinartus. — Haec
porro, quae de morte beatissimae Virginis
ejusque circumstantiis narrat hie Grego-
rius, procul dubio hausit ex Pseudo-Meli-
tonis Sardensium episcopi libro de transitu
Mariae, inter apocryphum a Gelasio papa
recensito. — Mortuam autem eam Ephesi
fuisse, Doctorum virorum est sententia, at
nemo ante Gregorium Turonensem disser-
tis verbis , resurrectionem beatae Mariae,
ejusque corporis simul et animae in coelos
assumptionem asseruisse reperitur. — Not.
in Idem, col. 723;

This moreover, which Gregory relates
here concerning the death of the most
Blessed Virgin and the circumstances at
tending it, he doubtless derived from the
book of Pseudo-Melito, Bishop of Sardis,
on the Transit of Mary, which was
reckoned among the apocrypha by Pope
Gelasius. — It is the opinion of learned
men that she died at Ephesus, but no one
is found, before Gregory of Tours, to have
asserted in express words the resurrection
of Blessed Mary, and the assumption of
her body, together with her soul, into
heaven.

ISIDORE, BISHOP OF SEVILLE.

Hanc quidam corporalis necis pas-
sione adferunt ab hac vita migrasse : pro
eo quod Justus Symeon complectens bra-
chiis suis Christum, prophetaverit, dicens,
Et tuam ipsius animam pertransibit glad-
ius. Quod quidem incertum est, utrum
pro martyrii gladio dixerit, an pro verbo
Dei valido et acuto prae omni gladio
ancipiti. Specialiter tamen nulla docet
historia Mariam gladii animadversione
peremptam : quia nee obitus ejus legitur,
dum tamen nee reperiatur sepultura. —
Vit. et mors, sanct. Nov. Test., c. 68;
p. 364, H.

Some relate that she departed from
this life by suffering a violent death, inas
much as the just Simeon, taking up Christ
in his arms, prophesied, saying : And a
sword shall pierce through thine own soul.
It is indeed uncertain whether he spoke of
the sword of martyrdom, or of the word of
God, which is powerful and sharp beyond
any two-edged sword. Yet no history re
lates particularly that Mary was cut off by
the vengeance of the sword ; nor is her
death anywhere read of, or her sepulchre
found.

Century VII.
ANDREW, ARCHBISHOP OF CRETE.
St. Andrew of Crete, in his three Homilies in Dormit. S. Mariae,
col. 1045, 1 no, Pat. Gr. T. 97, has many wonderful stories about her
death, the assembling of the Apostles from all parts of the world, and
her burial in Gethsemane ; but the account of her Assumption is found
in the writings of John of Damascus.
ADAMANUS, ABBOT OF THE MONASTERY AT HY.

Ad dextram vero ejus partem, sanctae
Mariae inest saxaeum cavum sepulchrum,
in quo aliquando sepulta pausavit. Sed
de eodem sepulchro quomodo vel quo

But at the right [of the Church of St.
Mary], is a hollow stone sepulchre of St.
Mary, in which she was buried and rested
for a while. But how, or at what time,

5o

THE CATHOLIC FAITH.

tempore, aut a quibus personis sanctum
corpusculum ejus sit sublatum, vel quo
loco resurrectionem expectat, nullus (ut
fertur) pro certo scire potest. — De loc.
sanct., L. I, c. 13, col. 788, Pat. Lat.
T. 88.

or by what persons her holy body was re
moved from this same sepulchre, or at
what place she awaits the resurrection, no
one, as it is related, can know for a cer
tainty.

Century VIII.
VENERABLE BEDE, PRIEST.

In eadem valle sanctae Mariae rotunda
est ecclesia, — et ad ejus dextram monu-
mentum est vacuum, in quo sancta Maria
Dei genitrix aliquando pausasse dicitur ;
sed a quo vel quomodo sit ablata nescitur.
— De loc. sanct., c. 5, p. 416, T. 4.
Si dispersa ecclesia apostoli remanse-
runt in Hierosolymam, ut Lucas ait, con
stat quia mendacium scripsit ille qui ex
persona Melitonis episcopi Asiae librum
exponens de obitu beatae genitricis Dei,
dicit, quod secundo post ascensionem
Domini anno apostoli fuerint omnes toto
orbe ab praedicandam in suam quisque
provinciam divisi : qui universi appropin-
quante obitu beatae Mariae de locis in
quibus praedicabant verbum Dei, elevati
in nubibus rapti sunt Hierosolymam, ac
depositi ante ostium domus ejus ; inter
quos etiam Paulus nuper ex persecutore
ad fidem Christi conversus, qui assumptus
fuerat cum Barnaba in ministerium gen
tium ; quae scriptura etiam specialiter de
Joanne Apostolo refert, quod eo tempore
Ephesi praedicaverit : quae cuncta verbis
beatae Lucae aperte contradicunt, quibus
narrat apostolos caeteris fidelibus ab Hie-
rosolyma propulsis remansisse ibidem et
praedicasse' per omnia, donee ecclesia per
totam Judaeam et Samariam et Galilaeam
pacem haberet. Quod in uno anno perfici
non potuisse nulli dubium est. Qui etiam
manifesto insinuat Paulum non secundo
post ascensionem Domini anno, sed longe
post tempore in ministerium gentium cum
Barnaba ordinatum. Absit autem ut cre
damus beatum Joannem apostolum, cui
Dominus in cruce matrem suam virginern
virgini commendavU, post unum annum

In the same valley is a round Church
of St. Mary, — and at the right of it is
an empty tomb, in which St. Mary, the
Mother of God, is said to have rested for
a while ; but by whom, or how she was
removed, is unknown.
If, after the dispersion of the Church,
the Apostles remained in Jerusalem, as
Luke says, it is evident he wrote what was
false, who, putting forth a book concern
ing the death of the Blessed Mother of
God in the person of Melito, a Bishop of
Asia, says that in the second year after
the ascension of our Lord, all the Apostles
were distributed throughout the whole
world, each in his own province, for
preaching : all of whom, at the approach
of the death of Blessed Mary, being
caught up in clouds from the places in
which they were preaching the word of
God, were transported to Jerusalem, and
set down before the door ' of her house ;
among whom was Paul even, lately con
verted from a persecutor to the faith of
Christ, who had been taken with Barnabas
to the ministry of the Gentiles. This
writing also makes special mention of the
Apostle John, that at that time he preached
at Ephesus ; all of which openly contra
dicts the words of Blessed Luke, wherein
he relates that the Apostles, the other
faithful having been driven from Jerusa
lem, remained there, and taught through
all things, until the Church throughout all
Judea, and Samaria, and Galilee had
peace. That this could not have been
accomplished in one year, no one doubts.
He also manifestly intimates that Paul-was
ordained with Barnabas to the ministry of

THE CATHOLIC FAITH.

51

repessisse, et eam reliquisse solam ac ita
tanto tempore dejectam, ut etiam corpus
suum defunctae timeret ab hostibus esse
comburendam ; eumque postquam raptus
est in nubibus, ad se redisse velut oblitum
sive incurium sui solicita praecaretur di-
cens, Rogo te, fili Joannes, ut memor sis
verbi magistri tui Domini mei Jesu Christi,
qui me commendavit tibi. — Retract in Act.
Apost. 8 : 1, p. 127, 128, T. 12.

Hoc post mortem Herodis factum
esse videtur, qui mortuus est tertio Claudii
principis anno, qui est juxta fidem chron-
icorum tertiusdecimus a passione Domini
annus. Cum ergo constat Paulum cum
Barnaba post tantum tempus peractae
Domincae passionis, in apostolatum esse
segregatum ; profecto eos multum errare,
qui librum cujus supra meminimus de
obitu sanctae Mariae composuerunt vel
susceperunt. Scriptum namque est in eo
dem figmento, ut saepe commemoravimus,
quod secundo anno post ascensionem
Domini cum moritura esset eadem beatis-
sima Dei genitrix apostoli jam tunc per
orbem ad praedicandum dispersi, subito ad
eam visitandam omnes in nube rapti con-
venierint : in quibus et Paulus nuper ad
fidem conversus, ac mox cum Barnaba
gentium factus apostolus ; quod aliter fac
tum esse, id est, non eum secundo anno
post passionem Domini, sed decimotertio
esse ordinatum apostolum, omnis qui beato
Lucae credit, intelligit ; ac per hoc prae-
fatum de obitu beatae Mariae libellum,
cum manifeste erret in tempore, in caeteris
quoque suspectae fidei esse comperit. — lb.
in Act. 13 : 2, p. 138.

the Gentiles, not in the second year after
the Ascension of our Lord, but a long
time after. But God forbid that we should
believe that Blessed John the Apostle, to
whom being a virgin, our Lord upon the
cross committed His Virgin Mother, de
parted after one year, and left her alone and
so cast down for so long a time, that she
feared even that her body after death would
be burned by enemies ; and anxiously
prayed him after that he was taken up in
the clouds, to return to .her, as if forgetful
of, or unconcerned about her, saying : I
beseech thee, son John, that thou be mind
ful of the word of thy Master, my Lord
Jesus Christ, Who commended me to thee.
This seems to have been done after
the death of Herod, who died in the third
. year of the Prince Claudius, which is, ac
cording to the Chronicles, the thirteenth
year from the Passion of our Lord. In
asmuch as, therefore, it is evident that
Paul was set apart for the Apastleship with
Barnabas so long a time after the Passion
of our Lord had been accomplished, it is
very plain that they err much who com
posed or undertook that book which we
mentioned above concerning the death of
St. Mary. For it is written in that same
fable, as we have often related, that in the
second year after the Ascension of our
Lord, when the most blessed Mother of
God was about to die, the Apostles who
were already then dispersed throughout the
world for preaching, all came together to
visit her, having been caught up suddenly
in a cloud ; among whom was Paul, lately
converted to the faith, and directly after
wards made an Apostle of ' the Gentiles
with Barnabas ; which was in fact far
otherwise, that is, every one who credits
Blessed Luke, understands that he was not
ordained an. Apostle in the second year of
our Lord's Passion, but in the thirteenth ;
and hereby the aforesaid book concerning
the death of Blessed Mary, seeing it
plainly errs as to time, in other matters
also is found to be of doubtful credit.

52 THE CATHOLIC FAITH.
JOHN OF DAMASCUS, A PRIEST.
John of Damascus, in Hom. iii Dormit. B. M. V., p. 879, 880, T. 2,
gives an account of the Assumption of the Virgin from Euthemias. The
Apostles were summoned from their fields of labor and borne through
the air to Jerusalem. While there, a vision appeared to them accom
panied with the divine melody of the Heavenly Powers. The body of
Mary, after her death, was carried to Gethsemane. The Angelic choir
did not cease to sing at the tomb for three days. Then, when it ceased,
the Apostles, together with Thomas, who had now arrived and wished
to adore her body, opened her tomb, but found not the body, for it had
been assumpted to heaven. (See the Note of Le Quien cited above.)
Century IX.
CHRISTIANUS DRUTHMARUS. ABBOT OF CORBIE.
Sepulchrum sanctae Mariae est in valle The tomb of St. Mary is in the valley
Josephat, in basilica in qua aliquando fuit. of Josephat, in a Basilica in which she was
Sed de eodem sepulchro quomodo vel quo for a while. But how, or at what time, or
tempore, an a quibus personis sanctum by what persons, her holy body was re-
corpusculum ejus sit ablatum, nullus po- moved from this same tomb, no one can
test referre pro certo. — Expos, in Joan. relate for a certainty.
Evang., col. 1520, Pat. Lat. T. 106.
ANASTASIUS THE LIBRARIAN, A PRIEST OF ROME.
Nam octavam assumptionis beatae Dei The octave of the Assumption of the
genitricis diem, quae minime Romae antea Blessed Mother of God, which was before
colebatur, vigiliis sacris, matutinisque cum very seldom observed at Rome, Leo. IV.
omni clero pernoctans laudibus in basilica commanded to be celebrated, passing the
ejusdem semper virginis dominae nostrae, night in holy vigils and matins with lauds,
quae foris muros juxta basilica m beatae with all the clergy, in the Basilica of the
Laurentii martyris sita est, celebrari [Leo same ever- Virgin, our Lady, which is situ-
IV.] praecepit. — Vit. Leo. IV., col. 1002, ated outside the walls hard by the Basilica
Lab. et Cos. T. 9. of Blessed Laurentius the Martyr.
BERNARD, A FRENCH MONK.
In ipsa quoque villa est ecclesia sanctae In this village also is a round Church
Mariae rotunda, ubi est sepulchrum illius. of St. Mary, where her tomb is.
— Itin., c. 12, col. 572, Pat. Lat. T. 121.
Bernard says nothing of the Assumption.
USUARDUS, A MONK OF ST. GERMAIN.
Dormitio sanctae Dei genitricis Mariae, The Sleep (or Assumption) of St.
cujus sacratissimum corpus etsi non inve- Mary, the Mother of God. Though her
nitur super terram, tamen pia mater eccle- most holy body be not found upon earth,

THE CATHOLIC FAITH.

53

sia venerabilem ejus memoriam sic festivam
agit, ut pro conditione carnis eam migrasse
non dubitat. Quo autem illud venerabile
Spiritus Sancti templum nutu, et consilio
divino occultatum sit, plus elegit sobrietas
ecclesiae cum pitate nescire quam iliquid
frivolum et apocryphum, inde tenendo do-
cere. — Martyrolog. 18 Kal. Aug., col. 365,
Pat. Lat. T. 123.

yet pious Mother Church thus festively
celebrates her venerable memory, inas
much as she doubts not but that she de
parted hence by reason of the nature of
the flesh. But by what command, and
divine counsel that venerable temple of
the Holy Ghost was concealed, the pru
dence of the Church rather prefers piously
to be ignorant of, than by holding it, to
teach anything frivolous and apocryphal.

Century X.
NOTKERUS BALBULUS, A MONK OF ST. GALL.

Quoniam et corpus illud, de quo Deus
incorporari voluit, citius in coelum suble-
vari decuit, et illos verae resurrectionis et
ascensionis nostrae testes praeisse, procul
dubio constat. De quibus quia doctissimi
tractatores videntur inter se dissidere.'non
est meum in tam brevi opusculo definere.
Hoc tamen certissime cum universali ec
clesia credamus et confitemur, quia si re-
verendissimum illud corpus ex quo Deus
est incamatus, adhuc alicubi in terra cela-
tur, revelatio utique ipsius ad destructio-
nem Antichristi reservatur. — Martyrolog.
XVII. Kal. Aug., col. 1142, Pat. Lat, T.
131-

That it was befitting that that bod}'
also of which God willed to be made flesh,
should be sooner raised up to heaven, and
that those witnesses of our true resurrec
tion and ascension should have preceded,
is most evident. Concerning which, be
cause very learned writers seem to dis
agree among themselves, it is not my in
tention to define anything in so brief a
work. Yet we certainly believe and con
fess with the whole Church, that if that
most reverend body, of which God was
incarnate, is still concealed somewhere in
the earth, the revelation of it is certainly
reserved to the destruction of Antichrist.

Century XI.
^ELFRIC, ARCHBISHOP OF YORK.
To no mortal man is it known how or at what time her holy body
was brought from thence, or whither it was borne, or whether she arose
from death : though some doctors say that her Son, Who on the third
day mightily from death arose, that He also raised his mother's body
from death, and placed it with immortal glory in the kingdom of
heaven. * * * Nor do we deny the eternal resurrection of the
blessed Mary, though for caution, preserving our belief, it fits us that
we rather hope it, than rashly assert what is unknown without any
danger.— Serm. de Assump. B. Mar., p. 441 (Anglo-Saxon Homilies
Translated), vol. i.

,-54

THE CATHOLIC FAITH.

Century XII.
JOHN BELETH, A THEOLOGIAN OF PARIS.

Verum esse beatam Mariam, quod ad
animam ejus attinet assumptam fuisse
certo novimus : an vero corpus illus pos
tea etiam assumptum fuerit, profecto in-
certum est. — rRational. div. offic. , c 146,
col. 148, B, Pat. Lat. T. 202.

We know assuredly that it is true that
Blessed Mary, so far as pertains to her
soul, was assumpted'; but whether her
body also was afterwards assumpted is
wholly uncertain.

WORSHIP OF THE BLESSED VIRGIN.

THE CHURCH OF ROME.
The Church of Rome exalts the Blessed Virgin high above all
Saints and Angels. It is indeed proper that the Mother of our Lord
should be highly honored, yet most Protestants, to their shame be it
said,. instead of giving her the honor due her, rather speak of her with
disrespect. But Roman Catholics exceed all bounds in their devotion
for the Mother of God. St. Bonaventura, in his Psalter of the Blessed
Virgin, says that those who do not invoke Mary in this life shall never
see God. Discipulus and St. Bernardinus de Busti tell the sinner that
if he is offended at the judgment of God, he has but to flee to the
mercy of Mary to obtain pardon. Pererius, Cardinal Bellarmine, and
Gregorius de Velentia, in the doxologies at the end of their works, give
glory and praise to God and Mary, but almost always omit the name of
the Son and the Holy Ghost. Popes Gregory XVI. and Pius IX. call
her our only hope, and attribute to her alone, as does also the Roman
Missal, the destruction of all heresies. The devotional works of the
Church of Rome, and particularly the Glories of Mary, by St. Alphonso
Liguori, approved by Archbishop Hughes, and a very popular book
among Roman Catholics, abound in similar expressions. We are told
that those who refuse to have recourse to the Virgin in this life will be
forever miserable, but that, though many have been lost who implored
not her aid, yet no one who sought her protection was ever lost ; for
those who utter her name when at the point of death, from such the
devils immediately flee. We are also told that the power of Mary and
of her Divine Son is equal and the same, and as she has dominion over
all things, sometimes she is more powerful to save than the Saviour of
mankind Himself. Some Roman Catholics will tell us that their Church
merely asks the intercession of the Virgin, but we shall prove from
their own Saints, Doctors, Popes, Breviaries and authorized formularies
of devotion, that prayers are directly offered to her ; that she is our only
55

56

THE CATHOLIC FAITH.

hope (though Christ is our only hope, i Tim. i : i, i Pet. i :2i); that
she is the gate of heaven (Christ is the door, John 10:9); she saves
whom she will (Christ is our Saviour, Acts. 4:12, 16:31); she has
dominion over all creatures (Christ is Head over all, Ep. 1 : 20); she sits
at the right hand of God (Christ is at the right hand of God, Ps. no : 1,
Matt. 22 : 14); all power is given to her (ail power is given to Christ,
Matt. 28:18). Thus has the Church of Rome bestowed upon the
Blessed Virgin all the attributes of Christ our Reedemer. Divine
honors are thus practically offered to the Virgin. She is addressed in
exactly the same terms as those in which they address God.
Roman Catholics now maintain a co-presence of Mary in the
Eucharist. In that Sacrament we are partakers not only of the Body
and Blood of Christ, but also of that of His Mother. Thus'Cornelius a
Lapide says :
Quoties enim comedimus carnem Christi
in Eucharistia, toties in eadem comedimus
realiter carnem B. Virginis : quia caro
Christi est caro B. Virginis. — Com. in
Eecles. 24:29, p. 537, D.

For as often as we eat the flesh of
Christ in the Eucharist, so often in the
same we really eat the flesh of the Blessed
Virgin : for the flesh of Christ is the flesh
of the Blessed Virgin.

Century XIII.
BONAVENTURA, BISHOP AND CARDINAL.

Venite ad eam, qui laboratis et tribu-
lati estis': et dabit refrigerium animabus
vestris. Accedite ad eam in tentationibus ves
tris : et stabiliet vos serenitas vultus ejus.
— Psalterium B. M. Virginis, Ps. 2, p.
478, D., T. 6.
Coeli enarrant gloriam tuam : et un-
guentorum tuorum fragrantia in gentibus
est dispersa. Respirate ad illam perditi peccatores :
et perducet vos ad indulgentiae portum. —
Ps. 18, p. 480, A,
In te Domina speravi, non confundar
in aeternum : in gratia suscipe me.
Ad te Domina clamavi, dum tribulare-
tur cor meum : et exaudisti me de vertice
collium aeterorum. — Ps. 30, p. 480, E.
O Virgo Regina, ipsa es via : per
quam nos salus de supernis sedibus visita-
vit. — Ps. 31, p. 481, A.

Come unto her all ye that labor and
are troubled, and she will give rest to your
souls. Draw nigh to her in your temptations,
and the serenity of her countenance shall
establish you.
The heavens declare thy glory, and
the fragrance of thy . unguents is shed
abroad among the nations.
Respire unto her, lost sinners, and
she shall bring you to the port of indul
gence. In thee, O Lady, have I put my hope ;
let me never be confounded ; in grace re
ceive me..
Unto thee, O Lady, have I cried,
when my heart was in trouble, and thou
didst hear me from the top of the eternal
hills. O Virgin Queen, thou art the way
whereby salvation hath visited us from the
seats on high.

THE- CATHOLIC FAITH.

57

Exsurgat Maria, et dissapentur inimici
ejus: conterantur omnes sub pedibusfejus.
«
Ad te Domina clamavi in tribulatione:
et serenasti conscientiam meam." — Ps. 67,
p. 483, DE.
Salva animam meam Genetrix Salva
toris : quia per te vera salus data est omni
mundo. — Ps. 68, p. 483, E.
Qui sperat in te, inveniet thesauros
pacis : et qui te non invocat in hac vita,
non perveniet ad regnum Dei. — Ps. 86, p.
485, E.
Venite, exultemus Dominae nostrae :
jubilemus salutiferae Mariae Reginae nos
trae. Venite, adoremus et procidamus ante
eam : confiteamur illi cum fletibus peccata
nostra. Impetra nobis indulgentiam plenam ;
assiste pro nobis ante tribunal Dei.
Suscipe in fine animas nostras ; et in
troduce nos in requiem aeternam. — Ps. 94,
p. 486, A.
Quibus auxiliata fueris Domina, erit
refrigerium pacis : et a quibus averteris
vultum tuum, non erit spes ad salutem. —
Ps. 99, p. 486, E.
Dixit Dominus Dominae nostrae : sede
mater mea a dextris meis. — Ps. 109, p.
487', C.
O igitur Imperatrix et Domina nostra
benignissima, jure matris impera tuo dilec-
tissimo Filio Domino nostro Jesu Christo,
ut mentes nostras ab amore terrestrium ad
coelestia desideria erigere dignetur. — Co
rona B. M. Virg., p. 466, E., T. 6.
Ave Virgo finis irae,
Purga culpas, et largire,
Nos peracto cursu mundi,
Pro pecccatis non confundi. — Psalt. Minus
B. M. V. Prim, quinq., p. 474; C, T. 6.
Te Matrem Dei laudamus : te Mariam
Virginem profitemur.
Te aeterni Patris sponsam omnis terra 1
veneratur.

Let Marv arise, and let her enemies
be scattered ; let all be trodden under her
feet. To thee, O Lady, have I cried in
tribulation, and thou hast made clear my
conscience. ,
Save my soul, Mother of the Saviour,
because through thee true salvation has
been given to the whole world.
Whoso trusts in thee, shall find treas
ures of peace ; and whoso does not invoke
thee in this life, shall not come to the
kingdom of God.
Come, let us sing unto our Lady ; let
us rejoice in Mary our Queen who brings
us salvation. Come, let us adore and fall down
before her ; let us confess to her our sins
with weeping.
Obtain for us full indulgence ; plead
for us before the tribunal of God.
Receive our souls at last, and lead us
into the eternal rest.
To those, O Lady, whom thou hast
assisted, will be refreshment of peace, and
to those from whom thou hast turned away
thy face, there will be no hope of salvation.
The Lord said to our Lady : Sit thou,
My Mother, on My right hand. .
Therefore, O Empress, and our most
benign Lady, by the right of a mother,
command thy most beloved Son, our Lord
Jesus Christ, that He vouchsafe to raise
our minds from the love of earthly things
to heavenly desires.
Hail, O Virgin, end of wrath ! purge
our faults, and grant that, when the course
of this world is ended, we may not be con
founded for our sins.

We praise thee, the Mother of God ;
we acknowledge thee, Mary the Virgin.
All the earth doth venerate thee, the
spouse of the eternal Father.

5»

THE CATHOLIC FAITH.

Tibi omnes Angeli, et Archangeli :
tibi Throni et Principatus fideliter deservi-
unt. Tibi omnes potestates, et omnes vir-
tutes coelorum, et universae dominationes
obediunt. Tibi omnes Chori, tibi Cherubim et
Seraphim exultantes assistunt. —
Te tota caelestis curia Reginam hono-
rat. Te per universum obem Ecclesia in-
vocando concelebrat.
— Tu Angelorum Domina.
Tu paradisi janua.
Tu scala regni caelestis, et gloriae. —
Tu ad liberandum exulem hominem,
Filium Dei suscepisti in uterum.
Per te expugnato hoste antiquo sunt
aperta fi'delibus regna caelorum.
Tu cum Filio tuo sedes : ad dextram
Patris. —
Aeterna fac pia Virgo, cum Sanctis
tuis nos gloria munerari.
Salvum fac populum tuum Domina,
ut simus participes haereditatis Filii tui. —
In te dulcis Maria speramus, nos de-
fendas in aeternum. — Te Deum, p. 480,
481, T. 6.
0 benedicta, in manibus tuis est re-
posita nostra salus : recordare pia pauper-
tatis nostrae.
Quem vis, ipse salvus erit : et a quo
avertis vultum tuum, vadit in interitum. —
Canticum instar illius Habacuc. 3, p. 480,
A. T. 6.
Quicumque vult salvus esse, ante
omnia opus est : ut teneat de Maria fir-
mam fidem.
Quam nisi quisque integram, inviola-
tamque senaverit : absque dubio in aeter-
nam peribit. Quoniam ipsa sola Virgo
manens peperit : sola cunctas haereses
interemit. — rHaec est fides de Maria Vir
gine : quam nisi quisque fidetiter, firmiter-

To thee all angels and archangels:
to thee all thrones and principalities are
subject. #
Thee all powers, and all the powers
of heaven, and all dominions obey.
Thee all choirs, thee Cherubim and
Seraphim exulting attend. —
Thee the whole heavenly court honors
as Queen. The Church throughout all the world
doth celebrate thee by invoking thee.
— Thou art the Lady of angels.
Thou art the door of paradise.
Thou art the ladder of the heavenly
kingdom and of glory. —
Thou to liberate exiled man, didst
conceive the Son of God in thy womb.
Through thee, when the old enemy
had been overcome, the kingdom of the
heavens was opened to the faithful.
Thou sittest with thy Son at the right
hand of the Father. —
Make us to be rewarded, O pious
Virgin, with thy Saints in glory everlast
ing. Save thy people, O Lady, that we
may be partakers of the inheritance of
thy Son. In thee do we hope, O sweet Mary ;
do thou defend us forever.
In thy hands, O Blessed One, has
been placed our salvation. O pious One,
remember our poverty.
Whom thou wiliest, he shall be saved ;
and he from whom thou turnest away thy
countenance, goeth into destruction.
Whosoever will be saved, it is neces
sary before all things, that he hold a firm
faith concerning Mary.
Which unless one shall preserve whole
and inviolate, without doubt he shall per
ish eternally.. Since she alone remaining
a Virgin brought forth ; she alone has de
stroyed all heresies. — This is the faith
concerning the Virgin Mary: which except

THE CATHOLIC FAITH.

59

every one faithfully and firmly believe, he
cannot be saved.

que crediderit, salvus esse non poterit. —
Symbolum instar illus Athanasii, p. 491,
BC E., T. 6. Century XV.
ST. BERNARDINE OF SIENNA.

Unde Bern, ait : Nulla gratia venit de
coelo ad terram, nisi transeat per manus
Mariae. — Serm. pro fest. V. Mariae, Serm.
3, art. 3, c. 2, p. 104, D., T. 4.
Ex jure ergo conceptionis filii Dei
Virgini incumbebat totum illud [regnum]
procurare et administrare, quod ex tunc
Filio datum est usque'ad ligitimam aeta-
tem filii sui, sicut ipsius diligens nutrix, et
auctrix, secundum qod volunt jura : etc.
— Quinimo cum fililus ejus moreretur in
cruce, cum nee ullum habulsset in terris,
qui de jure succederet ei : Mater omnium
secundum jura successit, ac per hoc prin-
cipatum omnium acquisivit. Successio-
nem autem hanc nusquam legimus revoca-
tam, sed divino munere operante et gratia
Virginis impetrante, cernimus expressius
elucidari quotidie, dum eam Dominam et
Reginam omnium praedicamus. De mon-
archia autem universi nunquam Christus
testatus est, eo quod sine matris praeju-
dicio nequaquam poterat fieri. Insuper
noverat, quod potest mater irritare filii

Whence Bernard says : No1 grace
comes from heaven to earth, unless it
pass through the hands of Mary.
By the right, therefore, of the concep
tion of the Son of God, it was incumbent
upon the Virgin to manage and administer
all that kingdom, which was thereafter
given to the Son, until the majority of her
Son, as His careful nurse and authoress,
according as the laws will : etc. — Nay,
when her Son died upon the cross, since
He had no one else on earth who could
lawfully succeed Him ; the Mother of all
succeeded according to law, and by this
means acquired sovereignty over all. But
we nowhere read that this succession was
revoked, but by the working of the divine
favor, and the accomplishing of the grace
of the Virgin, we perceive it more ex
pressly manifest daily, while we call her
Lady and Queen of all. But concerning
the monarchy of the universe, Christ riever
made any legacy, for the reason that it

testamentum, si in sui praejudicium sit could in no wise be done without prejudice
confectum. Ex his omnibus apertissime
claret, quod Mater Jesu Christi Maria hae-
reditario jure omnimum, quae sunt infra
Deum, habet regale dominium, et inclitum
obtinet principatum. — Reddendo ergo sin
gula singulis, scilicet quae fecit Deus
homini, et quae fecit Deo beata Virgo,
videbis quod plus fecit Maria Deo, quam
homini Deus, ut sic pro solatio dicere
liceat, quod propter beatam Virginem
quam tamen ipse fecit Deus, quodammodo
plus obligetur nobis, quam nos sibi. —
Serm. 5, c. 7, n, P. 118, BCDE., p. 120,
CD.

to His Mother. Moreover, He knew that
the mother can annul the will of her Son,
if it be made to the prejudice of herself.
From all these things it is most clearly
evident, that Mary, the Mother of Jesus
Christ, has, by hereditary right, royal
dominion over all things which are below
God, and exercises high authority. — There
fore, setting one thing against another,
namely, what God has done for man, and
what the blessed Virgin has done for God,
you will see that Mary has done more for
God, than God has for man ; so that for
our solace we may say this, that on ac
count of the blessed Virgin, whom never
theless God Himself made, He is in a
certain manner under greater obligation to
us, than we are to Him.

6o

THE CATHOLIC FAITH.

ANTONINUS, ARCHBISHOP OF FLORENCE.

Naturaliter enim mater regis est re
gina : et non solum ex gratia : sed natura
instigante, justitia hoc dictante est super
omnes qui sunt in regno filii. Filius ejus
dominus Jesus qui est rex regum et Dom
inus dominantium, ut dicit Johannes in
Apoca., ca. xix. Ergo et ipsa super om
nes de regno ejus cui data est omnis po
testas in coelo et terra. Ave canit ecclesia
regina celorum, mater regis angelorum. —
Sum. Theol., L. 4, tit. 15, c. 44, n. 2,
p.  , T. 2.
Ad hunc igitur supremum ordinem per-
veniens Seraphin seraphica sancta Maria,
ostupescentes de tantae gratiae sublimi-
tate : cantum eorum quem audivit Esa. vi.
dicentium : Sanctus, Sanctus, etc'. , muta-
verunt in eam dicentes. O sancta Dei
mater et ominum. O sancta Virgo vir-
ginum. O sancta mediatrix hominum : O
Domina regina celorum : O dea dei formi-
tate actuum. O imperatrix sabaoth exer-
cituum cunctorum angelorum, decet te
gloria et incendio charitatis sublissima, in
supremo ordine nostra nobiscum residere
ut te perfruamur, O beatissima. Quibus
ilia : Ascendam igitur super vos ad patrem
meum et patrem vestrum Deum meum et
Deum vestrum, usque ad thronum ejus :
ipse enim me vocat dicens. Veni electa
mea mater et ponam te in thronum meum :
veni coronaberis et regnabis mecum. Sic-
que collocata ad dextram filii dicre valet.
Quasi cedrus exaltata sum in Libano. —
lb., n. 9, p.  , T. 2.

For by nature the mother of the King
is Queen, and not from favor only ; but by
the instigation of nature, and the dictates
of justice she is over all who are in the
kingdom of her Son. Her Son is the
Lord Jesus, Who is King of Kings, and
Lord of Lords, as John says in the Apo
calypse, chapter 19. Therefore she also is
over all in His kingdom, to Whom is given
all power in heaven and in earth. Hail,
the Church- sings, Queen of the Heavens,
Mother of the King of Angels.
The seraphic St. Mary, therefore,
coming to this supreme order of the Ser
aphim, they, astonished at the sublimity
of so great grace, changed the song of
those whom Isaiah heard, saying: Holy,
Holy, etc. (Is. 6 : 3), and applied it to her,
saying : O holy Mother of God and of all ;
O holy Virgin of Virgins ; O holy Media
trix of man ; O Lady, Queen of the Heav
ens ; O Goddess of God by the beauty of
thy acts ; O Empress Sabaoth of all the
hosts of Angels, it becometh thee, O thou
most sublime, with glory and the flame of
charity, to reside with us in our supreme
order, that we may enjoy thee, O most
blessed One. To whom she replied : I
shall ascend, therefore, above you to my
Father, and your Father ; my God and
your God, even unto His throne. For He
calls me, saying : Come, My elect mother,
and I will place thee upon My throne ;
come, thou shalt be crowned, and shalt
reign with Me. And thus placed at the
right hand of the Son, she can say : As a
cedar upon Libanus am I exalted.

JOHN HEROLT,- CALLED DISCIPULUS.

Notandum quod beata Virgo nos effi-
caciter adjuvat quia potest, scit, et vult.
Ipsa enim habet adjuvandi posse, quia est
mater omnipotentiae. Unde Bernardus.
Data est tibi omnis potestas in celo et in
terra, ut omnia quaecunque volueris valeas
impetrare. — Unde quaeritur super hoc
quod Maria vocatur sive nominatur mater

We must observe that the blessed
Virgin assists us effectually because she is
able, ordains, and wills it. For she has
the power of assisting, because she is the
Mother of Omnipotence. Whence Ber
nard says : All power is given unto thee in
heaven and on earth, that thou mayest be
able to obtain all things whatsoever thou

THE CATHOLIC FAITH.

6l

misericordiae, an ipsa vel filius ejus sit
magis misericors. — Sed ipsa beata virgo
Maria dignor mater misericordiae, quia
semper misericorditer agit. Et ideo quan
tum ad hoc peccatores fiducialius ad ma
trem misericordiae confugiunt. — Sed filius
non solum est misericors, sed etiam Justus
in omnibus operibus suis. — Serm. de
temp., serm. 161 de B. Virg., p.  .
Quod autem beata virgo Maria sit
potentissima, hoc probatur primo quod
habet potestatem super filium suum Jesum
Christum propter maternae auctoritatis im-
perium : quod nulla alia creatura habuit,
nee etiam hebebH. — Serm. de sanct., serm.
35 de nativ. Virg. Mariae, p.  .

wilt. — Wherefore it is inquired on this
account because Mary is called or named
the mother of mercy, whether she or her
Son is the more merciful. — But the blessed
Virgin Mary is a worthy mother of mercy,
because she always exercises mercy. And
therefore, so far as concerns this, sinners
flee with greater confidence to the Mother.
— But her Son is not only merciful, but
just also in all His works.
But that the blessed Virgin Mary is
most powerful, is proved from ¦ this, first,
that she has power over her Son Jesus
Christ on account of the power of maternal
authority, which no other creature has ever
had, nor will have even.

BERNARDINE OF BUSTI.

Confidentur igitur unusquisque appel-
let ad ipsam. — Licet ad illam appellare, si
quis a Dei justitia se graviari sentit. Quod
significatum fuit Hesth. 5, ubi dicitur,
quod cum rex Assuerus Judaeis esset ira-
tus, regina Hester ad ipsum placandum
accessit. Cui rex ait, Etiamsi dimidiam
partem regni mei petieris, dabitur tibi.
Ista ergo Imperatrix figuravit Imperatri-
cem coelorum, cum qua Deus regnum
suum divisit. Cum enim Deus habeat jus
titiam et misericordiam, justitiam sibi in
hoc mundo exercendam retinuit, et miseri-
cordam Matri concessit. Et ideo si quis
sentit se gravari a foro justitiae Dei, appel-
let ad forum misericordae matris ejus. —
Mariale, Pars 3, serm. 3, U., p.  .
Cum beata Virgo sit mater Dei, et
Deus filius ejus, et omnis filius sit naturali-
ter inferior matre et subditus ejus, et mater
praelata et superior filio, sequitur quod
ipsa benedicta Virgo sit superior Deo, et
ipse Deus sit subditus ejus ratione humani-
tatis abea assumptae. — lb., Pars 9, serm.
2, N., p.  .
0 ineffibilis dignitas Mariae impera-
torem omnium meruit imperare. — A tem-

Let every one, therefore, confidently
appeal to her. — Any one can appeal to her,
if he feels himself aggrieved by the justice
of God, which was signified in Hester 5,
where it is said, that when King Assuerus
was angry with the Jews, Queen Hester
came to appease him ; to whom the king
said : Even though thou asked the half of
my kingdom, it shall be given to thee.
This Empress, therefore, was a figure of
the Empress of Heaven, with whom God
divided His kingdom. For since God has
justice and mercy, He retained the exer
cise of justice in this world to Himself,
and conceded mercy to His mother. And
therefore if any one feel himself aggrieved
by the court of God's justice, let him
appeal to His Mother's court of mercy.
Whereas the blessed Virgin is the
Mother of God, and God is her. Son, and
every son is naturally inferior to his
mother and subject to her, and the mother
is preferred above and is superior to her
son, it follows that the blessed Virgin is
herself superior to God, and God Himself
is her subject by reason of the humanity
derived from her.
O the unspeakable dignity of Mary
who was worthy to command the Com-

62

THE CATHOLIC FAITH.

pore quo Virgo Maria concepit in utero
verbum Dei, quandam ut sic dicam juris-
dictionem seu autoritatem obtinuit in omni
Spiritus Sancti processione temporali, ita
ut nulla creatura aliquam a Deo obtineat
gratiam vel virtutem, nisi secundum ipsius
piae matris dispensationem. — lb., Pars 12,
serm. 2, LJ., p.  .

mander of all. — From the time that the
Virgin Mary conceived the Word of God
in her womb, she obtained a certain juris
diction, so to speak, or authority in every
temporal procession of the Holy Spirit, so
that no creature can obtain any grace or
virtue from God, unless according to the
disposition of His pious mother.

Century XVI.
POLITUS AMBROSIUS CATHARINUS, ABP. OF CONZA,

Verum ne sine gradu ego ille miser
homunculus et peccator ad thronum tantae
majestatis accedam, adibo illam quam ipse
nobis instituit et advocatam piam, et sedu-
lam precatricem. Favete votis. O summe
gratiosa, et una inter mulieres singulariter
benedicta, Maria Virgo, quae ut primo-
genita filia, ut primaria sponsa, ut fidelis-
sima socia, denique mater carissima ante
omnes felices animos et beatos spiritus
prope tuo Emanueli assistes, Ave et impe-
tra mihi hodie eloquium vivum, eloquium
fervens, etc. — Orat. in sess. 2, Cone Tri
dent, an. 1546, col. 283, A., T. 20, L.
and C.
JOHN OSORIUS, JESUIT.

But that I, miserable man and sinner
as I am, may not approach to the throne
of so great majesty without a step, I will
go to her whom He instituted both a pious
advocate, and a ceaseless intercessor.
Favor our desires, O most gracious one,
and alone singularly blest among women,
Mary the Virgin, who, as a first-born
daughter, as an excellent spouse, as a
most faithful ally, in short, as a mother
most dear before all happy souls and
blessed spirits, wilt assist near thy Eman
uel, hail, and obtain for me to-day a living
eloquence, a fervid eloquence, etc.

Omnia quae Dei sunt, Mariae sunt,
quia mater et sponsa Dei ilia est. — Cone.
2 infest. Joseph, col. 77, B., T. 3.
Prodest maxime devotio in Mariam,
ut per eam obtineas bona tum spiritualia,
tum temporalia, quae a Deo obtinere aliis
viis non potuisti. — Cone de sing, devot.
ad Mariam, p. 16, B., T. 4.

All things that are God's are Mary's,
because she is the mother and spouse of
God. Devotion to Mary is especially bene
ficial, that through her thou mayest obtain
as well spiritual as temporal good, which
thou hast not been able to obtain from
God in any other way.

H0RAT1US TURSEL1NUS, JESUIT.

Matrem quippe suam praepotens illae
Deus divinae majestatis, potestatisque so-
ciam, quatinus licuit, ascivit. Huic olim
coelestium, mortaliumque principatum de
tulit : ad hujus arbitrium (quod hominum
tutela postulat) terras, maria, coelum,
naturamque moderatur : hac annuente, et
per hanc divinos thesauros mortalibus, et
coelestia dona largiatur. — Epist. dedicat.
Hist. Lauret, p.  .

God Almighty admitted His mother
as a partner, so far as He might, of His
divine majesty, and power. Upon her He
once bestowed the sovereignly of things
heavenly and mortal ; at her decision, as
the safeguard of men demands, He regu
lates the earth, the seas, heaven, and
nature : at her approval and through her
He bestows divine treasures and heavenly
gifts to mortals.

THE CATHOLIC FAITH.

63

BLASIUS DE.VIEGAS, JESUIT.

Est enim Virgo per excellentiam Dom
ina, et Princeps omnium creaturarum, ut
egregie expendit Arnold. Carnot. — Con-
stituta quippe est super omnem creaturam,
et quicunque Jesu curvat genu, matri quo
que pronus supplicat : et filii gloriam cum
matre non tam communem judicp, quam
eandem. — Esther 5, id completum fuisse
in Virgine, cui nimirum Deus dedit dim-
idium regni sui. Regnum quippe Dei
duobus ait contineri, potentia et miseri
cordia. — Potestate igitur Deo remanante,
cessisse quodammodo misericordiam Dei
matri, sponsaeque regnanti. Itaque Vir
ginem divisum habere cum Deo imperium.

Dedit tibi Maria tota Trinitas nomen
quod post nomen filii tui est super omne
nomen, ut in nomine tuo omne genu flec-
tatur coelestium, terrestrium, et inferno-
rum. — Com. in Apoc, c. 12, com. 2, sect.
2, n. 3, 6, p. 573, 574.

The Virgin by her excellence is Lady
and Princess of all creatures, as Arnoldus
of Chartres excellently considers. — She is
placed, indeed, above every creature, and
whosoever bends the knee to Jesus, bow
ing down supplicates the Mother also.
And I think the glory of the Son is not so
much in common with the Mother as the
same. — That passage in Esther 5 : 3 was
fulfilled in the Virgin, to whom doubtless
God gave the half of His kingdom.
The kingdom of God, he says, consists of
two things, power and mercy. — The
power, therefore, remaining with God, He
ceeded, in a certain manner, mercy to the
Mother of God, and the reigning spouse.
The Virgin therefore possesses a divided
command with God.
The whole Trinity has given thee a
name, Mary, which is, after the name of
thy Son, above every name, that at thy
name every knee should bow, of things in
heaven, of things on earth, and of things
under the earth.

Century XVII.
BENEDICTUS PERERIUS, JESUIT.
Laus Deo Optimo, Maximo, ac Bea- Praise to God, the Best and Greatest,
tissimae virgini Mariae. — Com. in Dan., and to the Most Blessed Virgin.
L. 16, p. 954.
ROBERT BELLARMINE, CARDINAL AND JESUIT.
Laus Deo, Virginique Matri Mariae. Praise be to God, and to the Virgin
— De not. eccl., L. 4, c. 18, p. 300, B., Mother Mary.
T. 2. De laicis, L. 3, c. 22, p. 388, D., T. 2 ; De Purgat., L. 2, c. 19, p.
416, H., T. 2 ; De cult, sanct., L. 3, c. 17, p. 481, D., T. 2 ; De Matrim.
sac, L. 1, c. 33, p. 364, H., T. 3 ; De Amiss, grat., L. 6, c. 16, p. no,
E, T. 4- FRANCIS SUAREZ, JESUIT.
Et confirmatur — Ruperto, libro primo And it is confirmed by Rupertus in
in Cantica. 'Quia sicut ante nos,' inquit, his first book on the Canticals. 'For as
'dictum est, Tu es sola Virgo, quae uni- before us,' he says, 'it was said, Thou
versam haereticam pravitatem interemisti.' alone art the Virgin who hast destroyed all

64

THE CATHOLIC FAITH.

Unde canit Ecclesia, 'Gaude Maria Virgo,
cunctas haereses interemisti in universo
mundo. — In 3 Thom., qu. 37, art. 4, disp.
19, § 1, p. 325, B., T, 2.
Et Germanus sermone de Zona Dom
ini, sic Virginem alloquitur. ' Non est
ulla satietas tuae defensionis, non est nu-
merus tuorum beneficiorum. Nullus enim
est, qui salvus fiat nisi per te Virgo sanc-
tissima ; nemo est, qui liberetur a malis,
nisi per te, O purissima ; nemo est, cui
donum conceditur, nisi per te, O castis-
sima ; nemo est, cui misereatur gratia, nisi
per te, O honestissima. — In 3 Thom., qu.
37, art. 4, disp. 23, § 1, p. 361, AB.,
T. 2.

heretical perversity.' Hence the Church
sings, ' Rejoice Mary the Virgin, thou
hast destroyed all heresies in the whole
world. '
And Germanus in his sermon ' De
zona Domini,' thus addresses the Virgin.
One never tires of thy defence, there is no
number to thy benefits. For there is no
one who can be saved, but through thee,
Most holy Virgin ; there is no one who can
be liberated from evils, bat through thee,
O most pure One ; there is no one to whom
a gift is granted, but through thee, O Most
chaste One ; there is no one whom grace
pities, but through thee, O most noble
One.

GREGORY OF VALENTIA, JESUIT.

Laus, Deo et beatissimae Virgini, Deo
item Jesu Christo. — De vera Christ, prae-
sent., L. 1, c. 23, p. 251.
Laus Deo et Beatissimae Virgini
Mariae ; Deo item Jesu Christo — gloria
et honor. — De confess, necesitat., c. 6,
P, 659. Laus Deo, et Beatissimae Virgini. —
De coelibatu, c. 6, p. 870.

Praise be to God, and to the most
blessed Virgin, to God, likewise, Jesus
Christ. Praise be to God, and to the most
blessed Virgin Mary ; to God, likewise,
Jesus Christ be glory and honor,

Praise be to God,
blessed Virgin.

and to the most

Quomodo sit necess. satisf actio, c. 5, p. 672 ; De episc. and presb.
different., c. 3, p. 676; Apol. de Idolat., L. 2, c. 8, p. 721 ; De Purg.,
c. 8, p. 905.
JOHN BONA, CARDINAL.

Dulcissima Virgo Maria, Mater Dei,
et Domini nostri Jesu Christi, refiigium
peccatorum et mater misericordiae, me
hodie, et semper in tuam singularem cus-
todiam humillima devotione commendo.
Statue me juxta te, et protege ab omnibus
inimicis, visibilibus et invisibilibus. — Om
nia potes quaecumque vis in coela et in
terra, nee est qui potuit resistere voluntati
tuae. — Omnia enim quae petis obtines ab
omnipotente. — Horolog. ascetic, c. 1, n.
2 ; Invocat. Deipar. et Sanct., p. 610.
Maria, — nomen in quo flectitur omne
genu coelestium, terrestrium, et infern-
orum. — lb., u. 5, u. IO, p. 637.

O most sweet Virgin Mary, Mother
of God, and of our Lord Jesus Christ,
refuge of sinners and mother of mercy, I
commend myself daily and always to thy
singular keeping with most humble devo
tion. Place me near thee, and protect me
from all enemies, visible and invisible. —
Thou canst do all things whatsoever thou
wiliest in heaven and on earth, nor is there
any one who could resist thy will. For
thou obtainest from the Almighty every
thing thou asketh.
Mary ! a name at which every knee
bows, of things in heaven, of things on
earth, and of things under the earth.

THE CATHOLIC FAITH.

65

Century XIX.
GREGORY XVI., BISHOP OF ROME.

Testemque nostrae erga vos voluntatis
epistolam damus laetissimo hoc die, quo de
Virginis sanctissimae in coelum Assump-
tae triumpho solemnia festa peragimus, ut
quam patronam ac sospitem inter maximas
quasque calamitates persensimus, ipsa et
scribentibus ad vos Nobis adstet propitia,
mentemque N ostram coelesti afflatu suo in
ea inducat consilia, quae Christiano gregi
futura sint quam maxime salutaria. — Sed
ut omnia haec prospere ac feliciter eveni-
ant, levemus oculos manusque ad sanctis-
simam Virginem Mariam quae sola univer-
sas haereses interemit, Nostraque maxima
fiducia, imo tota ratio est spei Nostrae. —
Epistola encyc, Aug. 15, 1832, Bulla 107,
p. 127, 131, T. 19, Bull. Rom. Continuat.

In testimony of Our feeling towards
you, We select for the date of Our letter
this most joyful day on which We cele
brate the solemn festival of the Most
Blessed Virgin's triumphant Assumption
into Heaven ; that She, who has been
through every calamity Our Patroness and
Protectress, may watch over Us writing to
you, and lead Our mind by her Heavenly
influence, to those counsels which may
prove most salutary to Christ's flock. — But
that all may have a successful and happy
issue, let us raise Our eyes and hands to
the Most Blessed Virgin Mary, who alone
destroys all heresies, who is Our greatest
hope, yea, the entire ground of Our hope.

PIUS IX., BISHOP OF ROME.

Audiant haec Nostra verba omnes
Nobis carissimi Catholicae Ecclesiae filii,
et ardentiori usque pietatis, religionis et
amoris studio purgant colere, invocare,
exorare, beatissimam Dei Genetricem Vir
ginem Mariam sine labe originali concep- '
tam, atque ad hanc dulcissimam miseri
cordiae et gratiae Matrem in omnibus
periculis, angustiis, necessitatibus, rebus-
que dubiis ac trepidis cum omni fiducia
confugiant. Nihil enim timendum, nihil
que desperandum Ipsa duce, Ipsa auspice,
Ipsa propitia, Ipsa protegente, quae mater-
num sane in nos gerens animum, nostrae
que salutis negotia tractans de universo
humano genere est sollicita, et coeli, terrae
que Regina a Domino constituta, ac super
omnes Angelorum choros sanctorum que
ordines exaltata adstans a dextris Unigeniti
Filii sui Domini nostri Jesu Christi mater-
nis suis precibus validissime impetrat, et
quod quaerit invenit, ac frustrari non
potest.— Bulla, Dec. 8, 1854, p. 56, 57,
Official Documents, etc.

Let all the Children of the Catholic
Church most dear to Us hear these Our
words, and, with a more ardent zeal of
piety, religion, and love, proceed to honor,
invoke, and pray to the Most Blessed
Virgin, Mother of God, conceived without
original sin ; and let them fly with entire
confidence to this most sweet Mother of
Mercy and Grace, in all dangers, difficul
ties, [necessities,] doubts, and fears. For
nothing is to be feared, and nothing is to
dispared of under Her guidance, under
Her auspices, under Her favor, under Her
protection, who, bearing towards us a
mother's love, and taking up the work of
our salvation, is solicitous for the whole
human race, and appointed by God, Queen
of Heaven and earth, and exalted above
all the choirs of Angels, and orders of
Saints, standing at the right hand of the
Only - Begotten Son, Jesus Christ Our
Lord, intercedes most powerfully, and
obtains what She asks, and cannot fail
[be frustrated]. — Translated in the Official
Documents, etc., p. 97, 98.

66

THE CATHOLIC FAITH.

In the Official Documents "colere" is translated honor, but Dr.
Bryant, in his " Immaculate Conception of the Most Blessed Virgin,"
very properly translates it worship.

ROMAN MISSAL.

Gaude Maria Virgo, cunctas haereses
sola interemisti. — Purificat. B. M. V., p.
xlvii.

Rejoice, Mary the Virgin, thou alone
hast destroyed all heresies.

ROMAN BREVIARY.

Solve vincula reis,
Profer lumen caecis.
Mala nostra pelle
Bona cuncta posce.
Monstra te esse Matrem,
Sumat per te preces,
Qui, pro nobis natus,
Tulit esse tuus.
Virgo singularis,
Inter omnes mitis,
Nos culpis solutos
Mites fac et castos. — Pars ^Estiva. Die
15 Aug. in Assumpt. B. M.V., p. 659.
Maria, mater gratiae,
Dulcis parens clementiae,
Tu nos ab hoste protege,
Et mortis hora suscipe. — Offic. parv.
B. Mariae, Pars jEst., p. clxxi.

Loosen the chains of the guilty,
Give light to the blind,
Drive away our evils,
Ask for us all good things.
Show that thou art a Mother. .
Let Him Who was born for us,
And condescend to be thine.
Receive through thee our prayers.
O excellent Virgin !
Meek among all,
Make us free from faults,
Meek and chaste.

Mary, Mother of grace,
Sweet parent of clemency,
Do thou protect us from the enemy,
And receive us in the hour of death.

DEVOTIONAL WORKS OF THE CHURCH OF ROME.
"The Glories of Mary," by St. Alphonso Maria de Liguorio,
Bishop of St. Agatha dei Goti.
St. Bonaventura declares that those who are devoted to publishing
the Glories of Mary, are secure of Paradise. — Page 17, Introduction.
If Jesus is king of the whole world, Mary is also queen of the whole
world : therefore, says St. Bernardine of Sienna, all creatures who serve
God ought also to serve Mary ; for all angels and men, and all things
that are in heaven and on earth being subject to the dominion of God,
are also subject to the dominion of the glorious Virgin. Hence

THE CATHOLIC FAITH. 67
Guerric, abbot, thus addresses the divine mother : " Continue, Mary,
continue in security to reign ; dispose, according to thy will, of every
thing belonging to thy Son, for thou being mother and spouse of the
king of the world, the kingdom and power over all creatures is due to
thee as queen." — Chap. 1, sect. 1, p. 26.
This the blessed Virgin herself revealed to St. Bridget : — Therefore
he shall be miserable, and forever miserable in another life, who in this,
being able, does not have recourse to me, who am so compassionate to
all, and so earnestly desire to aid sinners. — Chap. 1, sect. 1, p. 34, 35.
The venerable Alphonso Rodriguez, of the Society of Jesus, was
once standing before an image of Mary ; and there burning with love
for the most blessed Virgin, broke forth into these words : My most
amiable mother, I know that thou lovest me, but thou dost not love me
so much as I love-thee. Then Mary, as if wounded in her love, spoke
to him from that image and said : What dost thou say — what dost thou
say, oh Alphonso ? Oh how much greater is the love I bear thee than
the love thou bearest me ! Know that the distance from heaven to
earth is not so great as from my love to thine. — Chap. 1, sect.. 3, p. 63.
The devout Lanspergius puts these words into the mouth of our
Lord: I have commended sinners to Mary as her children. — Chap. 1,
sect. 4, p. 74.
Behold, oh mother of my God, Mary, my only hope, etc. — Chap. 2.
sect. 1, p. 88.
St. Francis Borgia, with reason, feared for the perseverance of those
in whom he did not find a special devotion to the blessed Virgin.
When once he asked some novices to what saint they had the most
devotion, and found that some of them were not especially devoted to
Mary, he warned the master to watch more carefully these unfortunate
persons ; and it happened that they all lost their vocation and quitted
religion. — Chap. 2, sect. 2, p. 93.
St. Antoninus encourages us, saying : If Mary is for us, who is
against us? — Chap. 2, sect. 3, p. 104.
He who does not implore the aid of Mary is lost ; but who has
ever been lost that had recourse to her? — Chap. 3, sect. 2, p. 136.
And to increase our confidence, St. Anselm adds, that when we have
recourse to this divine mother, we may not only be sure of her protec-

68 THE CATHOLIC FAITH.
tion, but that sometimes we shall be sooner heard and saved by invok
ing her holy name than that of Jesus our Saviour. — To thee it belongs,
as St. Bonaventura also says, to save whom thou wilt. — Chap. 4, sect. 1,
P- M9, JS4-
Very glorious, oh Mary, and wonderful, exclaims St. Bonaventura,
is thy great name. Those who are mindful to utter it at the hour of
death, have nothing to fear from hell, for the devils at once abandon
the soul when they hear the name of Mary. — Chap. 4, sect. 2, p. 163.
St. Bernardine of Sienna does not hesitate to say that all obey the
commands of Mary, even God Himself ; signifying by these words, that
God listens to her prayers as though they were commands. — Chap. 6,
sect. 1, p. 202.
Yes, Mary is omnipotent, adds Richard of St. Laurence, since the
queen, by every law, must enjoy the same privileges as the King. For
as the power of the Son and mother are the same, the mother by the
omnipotent Son is made omnipotent. As St. Antoninus says : God has
placed the whole Church, not only under the patronage, but also under
the dominion of Mary. — Chap. 6, sect. 1, p. 203.
St. Bonaventura, too : He who. neglects the service of Mary shall
die in sin. And in another place : He who has not recourse to thee, oh
Mary, will not reach paradise. And in Psalm xcix the saint goes so
far as to say that those from whom Mary turns away her face, not only
will not be saved, but can have no hope of salvation. — Chap. 8, sect. 1,
p. 256. EXAMINATION Or A FEW OF THE CITATIONS FROM THE EARLY
FATHERS CONTAINED IN THIS BOOK.
St. Augustine rightly calls her the only hope of sinners (Serm. 18
de Sanctis), since by her means alone we hope for the remission of all
our sins. And St. John Chrysostom repeats the same thing, namely,
that sinners receive pardon only through the intercession of Mary. —
Chap. 2, sect. 1, p. 83, 84.
Suspecting immediately that this could not be a genuine citation
from St. Augustine, I turned to Serm. 18 de Sanctis, but now Serm. 194
de Annunc. Dominica. The Benedictine editors at the outset stamp
this Sermon as spurious :

THE CATHOLIC FAITH. 69
Opus quippe est imperiti alicujus con- It is certainly the work of some igno-
sarcinatoris, qui hue congessit plures ad rant patcher-together-of-pieces, who has
verbum sententias superiorum sermonum brought together here many sentences,
119, 120, 121, necnon sermonis 208. — Col. word for word, from the previous sermons
2104, Pat. Lat. T.. 39. lig, 120, 121, and also sermon 208.

Then in col. 2107 are the words cited above:
Accipe quod offerimus, redona quod Receive what we offer ; bestow what
rogamus : excusa quod timemus. (Quia we ask ; excuse what we fear. (For thou
tu es spes unica peccatorum, per te spera- art the only hope of sinners ; through thee
mus veniam delictorum ; et in te, beatis- we hope for pardon of sins ; and in thee,
sima, nostrorum est expectatio praemi- Most blessed One, is the expectation of
orum.) — Col. 2107. our rewards.)
On the words inclosed in parenthesis, the same editors remark :
Verba hie parenthesi inclusa desunt The words here included in a paren-
in manuscriptis, et in Serm. 208, de As- thesis, are wanting in the manuscripts,
sumptione. — Col. 2107. and in Serm. 208, de Assumptione.
No intimation is given as to where the citation from St. Chrysostom
may be found ; doubtless for the reason that it cannot be found at all
in the works of that Saint. No Catholic in the fourth century, and,
indeed, for many centuries after that age, would have dared to utter
such blasphemy.
And before this, St. Ignatius, the Martyr [an. no], said the same
thing, asserting that a sinner cannot be saved except by means of the
holy Virgin, who, on the other hand, saves by her merciful intercession
many that would be condemned by divine justice. Some persons doubt
whether this passage is from St. Ignatius ; at least Father Crasset says
that St. John Chrysostom has adopted it as his own. — Chap. 8, sect. 1,
P- 256, 257.
Neither in the genuine Epistles of St. Ignatius, nor in the spurious
ones attributed to him, can any such sentiments be found. Other pre
tended citations, of the same worthless character, from the early Fathers,
are to be found in this volume, and, indeed, in most all Roman Catholic
devotional works, which, it is needless to say, if they ever existed at all
outside of those who wickedly forged them to serve their purpose, can
only be found in acknowledged spurious productions attributed to
writers who flourished in the early age of the Church.

/O THE CATHOLIC FAITH.
THE CATHOLIC SCHOOL-BOOK.
By her we may receive all the assistance which is necessary for us,
She is most powerful with God, to obtain from Him all that she shall
ask of Him. She is all goodness in regard of us, by applying to God
for- us. Being Mother of God, He cannot refuse her request: being our
Mother, she cannot deny us her intercession when we have recourse to
her. Our miseries move her, our necessities urge her ; the prayers we
offer her for our salvation bring to us all that we desire : and St.
Bernard is not afraid to say, " That never any person invoked that
Mother of Mercy in his necessities, who has not been sensible of the
effects of her assistance. — Part. 3, ch. 12, n. 1, p. 158.
If you perform this, you will have a true devotion to the Blessed
Virgin ; you will be of the number of her real children, and she will be
your Mother, under whose protection you shall never perish. — Part. 3,
ch. 12, p. 161. FAMILY PRAYER-BOOK.
Despise not, O Mother of Jesus ! the petition of your humble
client, but hear and grant my prayer. — Page 151.
THE NEW MONTH OF MARY.
THE PRAYER OF ST. BERNARD.
Remember, O most compassionate Virgin Mary ! that, from all
ages, it is unheard of, that any one was forsaken, who, placing himself
under thy maternal protection, implored thy assistance, and begged the
favor of thy prayers. Animated with the confidence which this inspires,
I fly to thee, O Virgin of virgins, and mother of my God ! and in the
bitterness of my sorrow, I throw myself at thy feet. O mother of the
eternal Word ! despise not my humble supplication, but listen graciously,
and mercifully grant the request, which from my heart I make to thee.
Amen. -.
A FORM OF CONSECRATION TO THE MOTHER OF GOD, USED BY
1
ST. ALONYSIUS GONZAGA.
O holy Mary ! my Mother and Advocate, to thy care, and particular
protection, and into the bosom of thy mercy, to-day, and every day, and
at the hour of my death, I commend my soul and body ; all my hope
and consolation, all my difficulties and afflictions, my life, and the end

THE CATHOLIC FAITH. 7 1
of my life, 1 commend to thee : that through thy most powerful inter
cession, and through thy merits, all my works and actions may be
directed according to thy will, and that of thy divine Son. Amen. —
Page xi., xii. Practice. ASPIRATION.
May thy name, O Mother of God, be the last sound that escapes
my lips. St. Germanus. Page 19.
PRAYER.
,0 most holy Mother of our Redeemer, what a deep gratitude do
Christians owe thee for thy instrumentality in our redemption ! In '
giving us Jesus Christ, thou hast given us a Redeemer who is flesh of
thy flesh — over whom, as Mother thou hadst dominion — but whom thou
didst willingly deliver up for our salvation. Yes, holy Mother, if we
owe all to Jesus Christ, who has redeemed us, to thee we owe Jesus
Himself; as it was thy obedience to God's will that caused the designs
of His ineffable mercy to be accomplished. O thrice happy Virgin,
thou dost dispose thy favors with liberality and love. I recommend
myself to thee ; and as thou hast the dispensation of the inexhaustible
treasures of God's grace, by thy influence with Jesus, impart them to
me, with a liberality corresponding to my great necessities. — Page
74, 75-
PRAYER.
Obtain for me, O Glorious Virgin, a sincere conversion, strength
and resolution in the hour of trial, and the grace of final perseverance.
Jesus can refuse thee nothing ; whereas my iniquities render my prayers
unworthy of being regarded by him. — Page 95, 96.
EXAMPLE.
Immediately before death, he [Leander Vandrisse] seemed toi
enjoy a foretaste of the joys of heaven. "What a happiness ! What a
happiness ! " he would exclaim. " What have I ever done to deserve it.
I owe it all to the holy Virgin." In these sentiments he expired on the
2.1st of March, 1833. — Page 115. #
PRAYER.
— Unless thou wilt assist me, I shall be lost— Page 122.

72 THE CATHOLIC FAITH.
EXAMPLE.
He [St. Philip of Neri] lay dangerously sick, and his physicians
had little hopes of his reeovery. He was heard to cry out on a sudden,
" O most holy Mother ! O most amiable Mother ! O most beautiful
Mother ! O most blessed Mother ! " The physicians and some clergy
men ran to him, and found him elevated somewhat from the bed in
which he lay, and heard him say, "O my dearest Queen, I am not
worthy, — I do not deserve that thou shouldst come to visit and to heal me.
What shall I do for thee, if thou healest me, for I have never done any
thing good." — They found him, in fact, perfectly restored ; and, on the
following morning, he rose, as usual, and applied himself to his accus
tomed occupations, without suffering any inconvenience. — Page 148, 149.
EXAMPLE. '
Whoever has had the grevious misfortune to offend God, cannot do
better than fly. to Mary, in a spirit of penance, to obtain, through her,
reconciliation with God. — Page 185.
When in Rome, I saw the following inscription, which is placed
over the door of the Church of Santa Maria Liberatice, at the foot of
the Roman Forum :
SANCTA; MARIA St. Mary
. LIBERA ' NOS Deliver Us
A POENIS ' INFERNI. From the Pains of Hell.
The following prayer directly addressed to the Virgin Mary, is hung
up at an altar in the Church of St. Francesco a Ripa, at Rome :
Preghiera ed orazione da farsi avanti A Prayer and oration to be offered
1' Imagine della Madonna santissima della before the Image of the most Holy Ma-
Salute venerata nella Chiesa di S. Fran- donna of Salvation, venerated in the
cesco a Ripa. Church of St. Francesco a Ripa.
O vera Sorgente di vita, O Fonte per- O true Source of life, O perennial
enne di ogni nostra Salute, gran Regina de Fountain of all our Salvation, Great Queen
Cieli, Maria Santissima, che per le vostre of Heaven, Most Holy Mary, who by your
incomparabili virtu, etc. — Page 3. incomparable virtue, etc,
SCRIPTURE.
% Douay Version. King fames' Version.
Luke 1 : 28, 30, 48. And the Angel Luke 1 : 28, 30, 48. And the Angel
being come in, said unto her : Hail, full came in unto her, and said, Hail, thou
of grace, the Lord is with thee : Blessed that art highly favored, the Lord is with
art thou among women. thee : blessed art thou among women.

THE CATHOLIC FAITH. 73
And the Angel said to her : Fear not, And the Angel said unto her, Fear
Mary, for thou hast found grace with not, Mary : for thou hast found favour
God. with God.
Because he hath regarded the humil- For he hath regafded the low estate
ity of his hand-maid : for behold from of his handmaiden : for, behold from
henceforth all generations shall call me henceforth all generations shall call me
blessed. blessed.
THE CATHOLIC CHURCH.
Any one who even carelessly reads the works of the Fathers, will
be at once struck with the vast difference between the early writers of
the Church and those of later ages, especially from the tenth century
down to the present time. While the works of the later writers abound
with expressions of love and devotion to the Virgin, and the Songs of
Solomon are applied to her, among the ancients she is only spoken of
with great respect as the Mother of our Lord. The decision of the
Council of Ephesus in 431, where the title of Geotoxos was confirmed
to her, led the people to pay more honor to her, but she was not yet
worshiped. Neither do we anywhere among the ancients hear of any
of the numerous societies which have since been instituted to her honor
in the Church of Rome. The heretical sect of the Collyridians, con
demned by St. Epiphanius (who also calls excessive admiration for the
Blessed Virgin a nonsensical heresy), were the first to pay divine honors
to her. They worshiped her under the name of " Queen of Heaven,"
as the Church of Rome does to-day. The heretic and usurper, Petrus
Cnapheus, in the fifth century, first instituted that her name should be
invoked in the public prayers of his Church. The early Fathers did not
hesitate to ascribe faults to the Virgin, and tell us that on several
occasions she was rebuked by our Saviour. The " heretic " Calvin finds
fault with Saints Chrysostom and Ambrose for charging her with vanity.
Besides, the Fathers say in express words that Mary is not to be adored,
but that our worship is to be ascribed only to the Holy Trinity. Even
in the ninth century we find that the Virgin was not generally adored,
but only venerated and her intercession with God humbly besought.
Just compare the sentiments of the writers cited above, with the wtrds
of the Fathers, and note the difference in language. See also the Article
on Saint Worship, where the vast difference between the ancient Church
and the modern Roman Church is more apparent.
HOLY SCRIPTURE.
The Life of the Blessed Virgin, as recorded in the Holy Scriptures,
may be found in Matt. 1:18-25, 2:11-21, 12:46, 50, 13:55; Mark
3'-3*-35, 6:3I Luke 1:26-56, 2:4-51, 8:19-21, 11:27, 28; John

74

THE CATHOLIC FAITH.

2 : 1-12, 19 : 25, 27 ; Acts 1 : 14. No mention whatever is made of her
in the various Epistles of the Apostles, nor in the Revelation of
St. John.

King fames* Version.
Matt. 12 : 46-50. While he yet talked
to the people, behold, His Mother and
His brethren stood without, desiring to
speak with Him.
Then one said unto Him, Behold,
Thy mother, and Thy brethren stand
without, desiring to speak with Thee.
But He answered and said unto him
that told Him, Who is My mother and
who are My brethren?
And He stretched forth His hand
toward His disciples, and said, Behold,
My mother and My brethren !
For whosoever shall do the will of
My Feather Which is in heaven, the same
is My brother, and sister, and mother.

Douay Version.
Matt. 12 : 46-50. As He was speak
ing to the multitudes, behold His mother
and His brethren stood without, seeking
to speak to Him.
And one said unto Him : Behold, Thy
mother and Thy brethren stand without,
seeking Thee.
But He answering him that told Him,
said : Who is My mother, and who are
My brethren ?
And stretching forth His hand to
wards His disciples, He said : Behold My
mother and My brethren.
For whosoever shall do the will of
My Father, That is in heaven, he is My
brother, and sister and mother.

Mark 3:31-35, Luke 8:19-21, give the same account.

Luke 11 : 27, 28. And it came to
pass, as He spake these things, a certain
woman of the company lifted up her voice,
and said unto Him, Blessed is the womb
that bare Thee, and the paps which Thou
hast sucked.
But He said, Yea, rather, blessed are
they that bear the word of God, and keep
it. John 2:3,4. And when they wanted
wine, the mother of Jesus saith unto Him,
They have no wine.
Jesus saith unto her, Woman, what
have I to do with thee (r/ ipoi xai doi,
yvvai)~>_ Mine hour is not yet come.

Luke 11:27, 28. And it came to.
pass : as He spoke these things, a certain
woman from the crowd lifting up her voice
said to Him : Blessed is the womb that
bore Thee, and the paps that gave Thee
suck. But Be said : Yea rather, blessed are
they who hear the word of God and keep
it. John 2:3, 4. And the wine failing,
the mother of Jesus saith to Him : They
have no wine.
And Jesus saith to her : Woman,
what is it to Me and thee (Quid mihi et
tibi est, mulier)? My hour is not yet

The Rhemish translators make nonsense of this passage here, in
order to conceal the rebuke, for such the ancients considered it to be,
which Christ conveyed to His Mother. Yet out of the fourteen places
in which this phrase occurs in the Bible — eight times in the Old Testa
ment and six in the New — with the exception of this passage, J ohn 2 : 4,
they translate as we do ; as, for instance, Luke 8 : 28 : What have I to
do with thee (Quid mihi et tibi est), Jesus, Son of the most high God ?

THE CATHOLIC FAITH

/D

Martini, Archbishop of Florence, has : Che ho io da fare con te, O
donna? (page 194.) Archbishop Kenrick, in the Four Gospels, trans
lated from the Latin Vulgate (page 461), has : Woman, what hast thou
to do with Me? and has been blamed for his translation, as appears
from the Preface to his translation of the Acts of the Apostles (p. xii.,
New York, 1 851), wherein he states that his version has shocked the feel
ings of some, and proceeds to justify his translation. Dr. Lingard, in his
New Version of the Four Gospels (page 337), has rendered the passage
the same as Dr. Kenrick. Century II.
JUSTIN MARTYR.
'Ev pkv ydp tw ydpw Sid to • Ti
ipoi xai dot, yvvai; ry pr/Tpi Xey-
eiv, iiCEitXif^Ev • r/vixa Se BsddadBai
avrov 1) pr/TEp i/BeXi/ds, pr/TEpa xai
aSsXtpovi Tovi to BiXr/pa tov Beov
itoiovvraS wvopadE. Kai ndXiv,
ote epaxapi^ETo r) fiadrddda avrov
xoiXia, xai oi padToi ov? eBr/XadE,
rovi Ttoiovvrai to BsXr/pa tov Beov
avroi kpaxdpi^Ev ¦ aitEp ditavra icp1
vfipei ri)9\P?/rp6s nap' avrov vopi-
Zovrai XsyEdBai, Sion ri)S urjTpo'S
avrov ovopadBsidr/S xai paxapid-
Bsidr/i, xard dvTiSiadr oXi)v avrij?,
vit' avroii kpaxapidBr/dav erspoi.
— Quaest. et. Resp. ad Orthodox. (Op.
Spurium), qu. 136, col. 1388, Pat. Gr.
T. 6.
IRENAEUS, BISHOP OF LYONS.

For at the marriage, by saying to His
mother : What have I to do with thee,
woman? He rebuked her; and when His
mother wished to see Him, He called
those doing the will of God His mother,
and His brethren. And again, when the
womb which bore Him was called blessed,
and the paps which He had sucked, He
called those blessed who did the will of
God. All these things are supposed to
have been spoken by Him to the con
tumely of His mother, because when His
mother was named and called blessed, in
opposition to her, others were called
blessed by Him.

Propter hoc properante Maria ad
admirabile vini signum, et ante tempus
volente participare compendii poculo,
Dominus repellens ejus intempestivam
festinationem, dixit : Quid mihi et tibi
est, mulier? nondum venit hora mea. —
Contr. Haer., L. 3, c. 16, n. 7, col. 926,
Pat. Gr. T. 7.
TERTULLIAN, PRIEST OF CARTHAGE

For this reason, when Mary made
haste at the wonderful miracle of the
wine, and wished to partake of the cup
of briefness before the proper time, the
Lord repelling her for her unreasonable
haste, said : What have I to do with thee,
woman? Mine hour is not yet come.

Tam proximas enim personas foris
stare extraneis intus defixis ad sermones
ejus, amplius et avocare eum a sollemni
opere quaerentes merito indignatus est,
non tam negavit quam abdicavit. Atque
adeo cum praemisset : quae mihi mater et
qui mihi fratres ? subjungens : nisi qui

He justly felt indignant, that, while
strangers were intent upon His discourse
within, persons so nearly related should
stand without, and moreover seeking to
call Him away from His solemn work ;
He did not so much deny them as re
nounce them. And therefore when He

76

THE CATHOLIC FAITH.

audiunt verba mea et faciunt ea, transtulit
sanguinis nomina in alios, quos magis
proximos pro fide judicaret. — Adv. Marc. ,
L. 4, c. 19, p. 191, Pars 3.

Fratres domini non crediderant in
ilium, sicut et in evangelio ante Marcio-
nem edito continetur. Mater aeque non
demonstratur adhaesisse illi, cum Marthae
et Mariae aliae in commercio ejus frequen-
tentur. Hoc denique in loco apparet in-
credulitas eorum ; cum is doceret viam
vitae, cum dei regnum praedicaret, cum
languoribus et vitiis mendendis operare-
tur, extraneis defixis in ilium, tam proximi
abierant. Denique superveniunt et foris
subsistunt, nee introeunt, non computan-
tes scilicet, quid intus ageretur, nee sus-
tinent saltern, quasi necessarius aliquid
afferrent eo, quod ille tum maxime agebat,
sed amplius interpellant et a tanto opere
revocatum volunt. — De carne Christi, c. 7,
p. 71, 72, Pars 4.

said, first : Who is My mother and who
are My brethren? subjoining: But they
who hear My words and do them, He
transferred the name of blood relations to
others whom He judged were rather re
lated to Him by faith.
The brothers of the Lord had not
believed in Him, as it is also contained in
the Gospel published before Marcion.
His mother in like manner is not shown
to have adhered to Him, though other
Marys and Marthas were frequently in
His company. Their incredulity, finally,
is apparent in this place. Whilst He was
teaching the way of life, whilst He was
preaching the kingdom of God, whilst He
was engaged in curing sickness and evils,
whilst strangers were attentive upon Him,
these who were so nearly related were
away. At last they arrive and stand with
out, nor do they enter, not thinking, for
sooth, of what was going on within ; nor
do they wait at least, just as if they were
bringing something more urgent than that
upon which He was then chiefly engaged,
but, moreover, they interrupt Him, and
wish to recall Him from so great a work.

Century III.
ORIGEN, PRIEST OF ALEXANDRIA.

' Omnes vos scandalizabimini in nocte
hac' Ergo scandalizati sunt universi, in
tantum ut Petrus quoque apostolorum
princeps tertio denegarit. Quid? puta-
mus quod, scandalizatis apostolis, mater
Domini a scandalo fuit immunis? Si
scandalum in Domini passione non passa
est, non est mortuus Jesus pro peccatis
ejus. Si autem omnes peccaverunt, et
egent gloria Dei, justificati gratia ejus et
redempti, utique et Maria illo tempore
scandalizata est. Et haec est quod nunc
Simeon prophetat, dicens : ' Et tuam ip
sius animam,' quae scis absque viro pepe-
risse te Virginem, quae audisti a Gabriele:
' Spiritus Sanctus venit super te, et virtus
altissimi obumbrabit tibi, pertransibit ' in-

' All of you shall be scandalized in
this night.' All, therefore, were scandal
ized, insomuch so that Peter also, the
prince of the Apostles, denied Him thrice.
What ! Do we think that while the
Apostles were scandalized, the mother of
our Lord was free from scandal ? If she
did not suffer scandal at the Passion of
our Lord, Jesus did not die for her sins.
But if all have sinned, and come short of
the glory of God, being justified by His
grace, and redeemed, surely Mary also
was scandalized at that lime. And this
is what Simeon now prophesies, saying :
'And thine own soul,' thou who knowest
that thou didst a virgin bring forth
without a husband, who didst hear from

THE CATHOLIC FAITH. JJ
fideiitatis 'giadius,' et ambiguitatis mu- Gabriel: 'The Holy Spirit shall come
crone ferieris, et cogitationes tuae te in upon thee, and the power of the most
diversa lacerabunt, cum videris ilium, High shall overshadow thee,' shall the
quern Filium Dei audieras, et sciebas 'sword' of unbelief 'pierce through,' and
absque semine viri esse generatum, cruci- thou shalt be struck with the sharp point
figi et mori, et suppliciis humanis esse of doubt, and thy thoughts shall wound
subjectum, et ad postremum lacrymabiliter thee in diverse ways, when thou shalt see
conquerentem atque dicentem : ' Pater, si Him Whom thou hadst heard was the
possibile est, pertranseat calix iste mea.' Son of-God, and knew was begotten with-
— In Luc. Hom. 17, col. 1845, B C, Pat. out the seed of man, crucified and dead
Gr. T. 13. and subjected to human punishments, and
at last complaining in tears and saying :
Father, if it be possible, let this cup pass
from me.
Century IV.
ATHANASIUS, BISHOP OF ALEXANDRIA.
'E7f£7lXi/Trs ry pr/rpi, Xiywv, He rebuked His mother, saying : My
ovitw r/xei 7/ wpa pov. — Contr. Arian. hour has not yet come.
Orat. 3, n. 41, p. 591, T. 1.
There is a passage .cited from this Father in most Roman Catholic
Catechisms and devotional works. The Doctrinal Catechism, chap. 3,
on the Veneration of the Ever-blessed Mother of Jesus, page 291, thus
cites it : " They should have ever on their lips the sweet address of the
Archangel Messenger, thus paraphrased by the holy Athanasius fourteen
hundred years ago : Be mindful of us, O Blessed Virgin ! Hail, full of
grace, the Lord is with thee ! Thee the angelical and terrestrial hier
archies proclaim blessed. Blessed art thou among women, and blessed
is the fruit of thy womb. O Mistress, lady, intercede for us. Queen
and Mother of God, pray for us.''
These words are to be found in detached sentences in Serm. de
Annuntiatione Sanctiss. Deiparae, p. 393-401, T. 2 ; particularly in sec
tions 14 and 15 at the end of the sermon. The Benedictine editors long
since pronounced this piece spurious :
Spurium esse hunc sermonem nemo There is no learned man now who
jam eruditus non judicat, cum sole clarior does not judge this sermon spurious, since
sese prodat styli hujusee ab Athanasii dis- the discrepancy between the style of this
crepantia. — P. 390, T. 2. and that of Athanasius betrays itself
clearer than the sun.
Baronius likewise pronounces it spurious :
Athanasii opus non esse. — Ep. Apol. It is no work of Athanasius.
adv. object. Thomae Stapleton, § 3, p.
691, Op. Athanas., T. 2.

THE CATHOLIC FAITH.

BASIL, BISHOP
'Eiteid?/ cuivvv ttdda tpvxi) ttapd
tov xaipov rov itdBovi oiovei Siax-
pidei Tivi vit_E/3dXXETO, xard Tt/v
tov Kvpiov cpwvijv, Etitovroi, oti
ndvTEi dxavSaXidBr)dedBe kv ipoi,
Ttpocpr/TEVEi o 2vpswv xai itepi
avri/S rfji MapiaS, on itapEdrwda
tw dravpw, xai fiXeitovda rd ytvo-
peva, xai dxovovda twv cpwvwv,
psrd ti)v tov rafipir/X paprvpiav,
perd Tr)v ditopptjTov yvwdiv riji
OeiaS dvXXi)tj)EwS, psrd ri)v peydXr/v
twv Bavpdrwv ixiSei^iv, yevrfde-
rai, cpr/di, tiS xai itEpi tt)v dr)v
ipvxi)v ddXoS. "ESei yap tov Kvpiov
vnip Ttavroi ysvdadbai Bavdrov,
xai IXadTr/piov yevopsvov tov xod-
pov, ndvrai Sixaiwdai iv tw avrov
a'ipan, xai dov ovv avrr/S, riji
olvwBev SeSiSaype'vr/5 rd itEpi tov
xvpiov, diftETai rzS SidxpidiZ. Tovr-
idnv if popcpaia. — Ep. 260, Optimo
Episc, n. 9, p. 580, T. 3.
Tovto Se f/Sij vttovoiav itapexei,
on perd to xaBapwi vitrjpETi)dadBai
t% yewr/dei rov Kvpiov rr~) kitiTEXE6-
Beidy) Sid rov nvEvparoi tov dyiov,
ret vEvopidpsva tov ydpov epya pi)
drtapvr/dapevijS ri)i NIapiai. 'Hpe'f
Sk ei xai pijSkv tw riji EvdEfieiai
ttapaXvpaiv erai Xoyw (psxpi ydp
rijS xard ri)v oixov opiav intTjpsdiaS
dvayxaia 1) itapBEvia, to S1 i<pE\i)~,
ditoXvitpaypoviiTov tw Xoyw tov
pvdTiipiov), opwi Sid to pi) xara-
SexsdBai twv qnXoxpidrwv zi)v
dxoi)v, oti itorh iicavdaro iivai
itapBsvoi 1) OeotoxoS, ixEivaS ?/-
yovpsQa ra'5 paprvpiai avrdpxEiS.
— Hom. in sanct. Christ, generat. (op.
dubium), n. 5, p. 854, Append. T. 2.

OF CAESAREA.
As, therefore, every soul at the time
of the Passion was subjected to some
doubt, according to the voice of the Lord,
saying : All shall be offended in Me,
Simeon prophesied concerning Mary her
self also, that standing by the cross, and
seeing what was being done, and hearing
the words, after the testimony of Gabriel,
after the ineffable knowledge of the divine
conception, after the great display of
miracles, there shall be, he saith,.a certain
wavering in thy soul. For it was neces
sary that Christ should taste death for
all, and being made a propitiation for the
world, justify all in His blood ; and,
therefore, some doubt shall affect thee
thyself who hast been instructed from
above in things which concern the Lord.
This is the sword.

This passage (Matt. 1 : 21) already
furnishes a suspicion that Mary, after
having purely served the generation of
the Lord accomplished through the Holy
Spirit, did not refuse the customary works
of marriage. Yet we, though this offers
no outrage to the doctrine of piety (see
ing that for the ministry of dispensation
virginity was necessary ; but as to what
took place after, we are not to curiously
inquire into the doctrine of the mystery),
yet since the devout lovers of Christ can
not bear to hear it, that the mother of
God ever ceased to be a virgin, we con
sider these testimonies to be sufficient. '

EPIPHANIUS, BISHOP OF CONSTANTLY.
Kai r) twv dyiwv xard xaipov And the glory of the Saints of those
Eli Beov 8o£a aXXoiS yeyovE ro'ii times redounding to God became an occa-
pr) opwdi rrjv dXyflEiav Eii itXavijv. sion of error to those not seeing the truth.
'Ev ydp Sixipoii, Tovridriv kv For at Sicimi, which is now called Neap-

THE CATHOLIC FAITH,

79

Ttj vwi NsoaoXsi, Bvdiai oi iai-
Xwpioi rsXovdiv sis ovopa rr/S
xopr/?, StJBev kx apoq>adEwS ttJs Bv-
yarpoi 'Is<pBd£, ttjs itote rtpodev-
EXBEidiji tw 6eq5 eis Bvdiai- — itipav
tov SeovtoS ov XPV Tipav rot);
dyiov*, dXXd Tipav tov avrwv
SsdaoTi/v. HavdddBw roivvv rj
aXdvr/ twv asaXavr/pevwv. ovte
yap (")Eoi r) Mapia ovte die' ov-
pavov exovda to dwpa, x. r. X. —
Haer. 78, c. 22, 23, AB, DA, p. 1055,
1056. Nai pi)v dyiov i),v to dwpa
rfji Mapiai- ov pi)v BeoS' vai Si/
aapBsvoi r)v r) HapBivoi, xai teti-
pr/psvr/, aXX' ovx Eis itpodxiivr/div
r/piv SoBsida, dXXd apodxvvovda
tov kc, avTiji dapxi yEyevvr/pivov,
dad ovpavwv Sk ix xoXawv itar-
pwwv aapaysvopsvov. Kai Sid
tovto to 'EvayysXiov kaadcpaXi^E-
rai r)pds, Xiyov, avrov rov Kvpiov
cprjdavToi • Sri ri kpoi xai doi
yvvai; ovicw f/xei r) wpa pov, i'va
dad tov, yvvai xi kp.oi xai doi;
pi) xivEi vopidwdi aspiddoxEpov
Eivai xr)v dyiav HapBivov, yvv-
alxa xavxr/v xixXr/xEv , oaS apocpr/-
xsvwv, twv psXXovrwv edsdBai kai
rrji yrji dxidpdrwv te, xai aipk-
dswv xdpiv ¦ i'va pi) Tivsi vaspfloXy
BavpddavTES tt)v dyiav, eiS tovto
vaoaidwdi Tr)i aipsdswS to Xr/po-
Xoyrjpa. — Haer. 79, c. 4, p. 106.1, C.
ndtOoi HpOCpllTWV kXETpElpEV
dvBpwaov itpodxvvE'idBai, ov prjv
yvvaixa XiyEiv ; k'%aipETov piv
ydp kdn to dxsvBoi, dXXd yvvr),
xai ovSkv rr/v cpvdiv aapr/XXay-
pe'vr/, ri)v Se yvwpr/v, xai tt)v
atddr/div iv Tipp TETipr/Evr/. — 'AXX'
tsov 'HXiai 7tpodxvvi/Td(, -xaiasp
kv Zwdiv wv. Ovte 'Iwavvr/i ftpod-
xwr/rdi, xai roiys Sid iSiaZ evxrji
tt)v xoipr/div avrov ixaXr/xxov
daspyaddpsvoi, pdXXov Sk kx Beov
Xaflwv xrjv x<*-P'lv- 'AXX' ovte t)

olis, the inhabitants offer sacrifices in the
name of a maiden, derived, I suppose,
from the daughter of Jephtha, who had
been once offered to God in sacrifice. —
We ought not, therefore, to honor the
Saints beyond what is proper, but to
honor their Lord. Wherefore, let the
error of those who have been mislead
cease. For neither is Mary a deity, nor
did she receive her body from heaven,
etc.

Verily [some one will say] the body
of Mary was holy ! But yet she was no
deity. The Virgin continued a virgin,
and honored ! Yet she is not proposed to
us for worship, but she worships Him
Who descending from heaven and from
the bosom of the Father, was born of her
in the flesh. And on this account the
Gospel guarded us, speaking : What have
I to do with thee, woman ? My hour is
not yet come ; in order that from His
saying : Woman, what have I to do
with thee? no one might think that the
holy Virgin was something extraordinary ;
and He called her woman, as foretelling
it on account of the schisms and heresies
which were to be on the earth, in order
that no one, from excessive admiration for
the holy Virgin, might fall into this non
sensical heresy.

Who of the Prophets allowed a man
to be worshiped, much less a woman?
Though she is indeed a chosen vessel, yet
she is a woman, and, as to her nature,
differing in nothing from others, but in
mind and undertaking highly honored. —
Yet neither is Elias to be worshiped,
although he be yet alive ; neither is John
to be worshiped, although by his own
prayers, or rather by receiving grace from
•God, he made his death wonderful. But
neither is Thecla, nor any one of the
Saints worshiped. For the ancient error

So

THE CATHOLIC FAITH.

'•iixXa, ovte rzS twv dyiwv apod-
Hvviirai. Ov ydp xvpisvdsi rjpwv
i/ dpxaia aXdvrj, xaraXipadvEiv
rov ZcSvra, xai apodxvvtiv ra
va' avrov ysyovora. EXarpsv-
6av yap, xai idsfiddBr/dav rijj xri-
dei aapd tov xridavra, xai ipw-
pdvBr/dav . Ei ydp 'Ayys'XovS ftpo-
dHWE'^dbai ov BeXei, aodw paXXov
ri/v dad "Avvr/i yEyEvr/pivr/y, Tt)v
ix tov 'Iwaxsip rtj "jlvVa SsSwpr/-
pEvr/v, tt)v Si1 evxV'i nai addrpi iai-
psXeiai xard kaayysXiav aarpi,
xai pr/rpi SoBs'dav, ov pev ETEpwi
y f.y evvr/r/pEvr/v aapd tt)v twv dv-
Opcoawv cpvdiv , dXXd xaBwi advTES
ix dae'pparoi dvSpo', xai pr/rpai
yvvaixd< ; — Haer. 79, c. 5, col. 1062,
AB. 'Ev npij edrw Mapia, 6 Se
Harrfp, xai T16'., xai dyiov nvev-
pa apodxvvE dBw, rr)v Mapiav prj-
rj£i? apodxvve'iTw. — Kai ei xaX-
Aidrr/ 7} Mapia, xai dyia, xai
TETipr/pEVT), dXX' ovx siS to apod-
xvveid'Jai. — Haer. 79, c. 7, p. 1064,
1065, DB. AMBROSE, BISHOP OF MILAN
Haud dubie etiam Sanctus Spiritus
adorandus est ; quando adoratur ille, qui
secundum carnem natus ex Spiritu Sancto
est. Ac ne quis hoc derivet ad Mariam
Virginem: Maria erat templum Dei, non
Deus templi. Et ideo ille solus adoran
dus, qui operabatur in templo. — De Sp.
Sanct., L. 3, c. 12, n. 79, 80, col. 795,
Pat. Lat. T. 16. SOPHRONIUS, A PRIEST

shall not have dominion over us, that we
should leave the living God, and worship
things created by Him. They have served
and worshiped the creature rather than
the Creator, and have become fools. F"or
if He does not allow Angels to be wor
shiped, how much less is it to be given to
her who was born of Anna, who was given
to Anna from Joachim, who was given to
her father and mother through prayer and
all zeal, according to promise, not having
been born otherwise than according to
the nature of man, but as all are, from
the seed of a man and the womb of a
woman ?

Let Mary be in honor, but let the
F'ather, and the Son, and the Holy Spirit
be worshiped ; let no one worship Mary.
— And though Mary be most fair, holy,
and honorable, yet she must not be wor
shiped.

Undoubtedly also the Holy Spirit is
to be adored ; seeing that He is adored,
Who according to the flesh was born of
the Holy Spirit.
And let no one derive this honor to
the Virgin Mary ; Mary was the temple
of God, not the God of the temple. And
therefore He alone is to be adored, Who
operated in the temple.

Propone tibi beatam- Mariam quae
tantae extitit puritatis, ut mater Domini
esse mereretur. Ad quam cum angelus
Gabriel in viri specie dicendisset, dicens :
Ave gratia plena, Dominus tecum : con-
sternata - et perterrita, respondere non
potuit, nunquam enim a viro fuerat salu-
tata. — Potes et tu esse mater Domini. —
lip. 22, ad Eustoch., c. 16, p. 55, C, T. 1.

Propose to thyself the blessed Mary,
who was of so great purity, that she de
served to be the mother of our Lord.
When the Angel Gabriel had descended
to her in the form of a man, saying : Hail,
full of grace, the Lord is with thee, alarmed
and terrified, she was unable to reply, for
she had never been saluted by man. — Thou
also canst be a mother of our Lord.

THE CATHOLIC FAITH.

Si

AMPHILOCHIUS, BISHOP OF ICONIUM.

"Opa TCwi tovS ditEipovS SiaXo-
yidpov? popcpaiav apodr/y dpsvdev
on ISvpswv, w5 vvrrovrai rn iv-
SodBsia ¦ odS daropivovi vscppwv
xai pvsXwv. TovtoiS 8s aspisae-
d,Ev 7/ -aapBevoi Mapia, pi/Seaw
ti)v Svvapiv riji dvadtddewi ei-
Svia- xai oti ixyeirovwv 7) dv-
ddradiS, ovSs'aeo iyivwdxe. 'OBev
psrd ri)v dvddradiv, ovxin pop-
cpdia SidropoS • dXX EvcppodvvT/
xai dyaXXiadii. 27/psiov roivvv
dvnXoyiai, to dravpixdv dr/pEiov
0 ~2vpswv apodi/ydpsvdEv, iv w
xaipw popcpaia Xoyidpwv ti)v aap-
Bevov SitjXBev. — In Dom. occurs, orat.
3, p. 35, AB.

See how Simeon called numberless
cogitations a sword ; as piercing the in
wards ; as touching the veins and marrow.
Into these the Virgin Mary fell, because
she had not yet known the power of the
resurrection, and because she had not yet
known that the resurrection was at hand.
Wherefore, after the resurrection, it was
no longer a two-edged sword, but joy and
gladness. Simeon called the sign of the
cross, the sign of contradiction, at which
time the sword of cogitations pierced
through the Virgin.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

'0 ®£dS kpcpavwi tfqEl. Hote
ydp ovx ipcpavwi aapayeyovE ;
tcote; ry aporspa aapovdia- di/>o-
CpT/Tl ydp 7/XBE TOVi TtoXXovi XpVTt-
twv, xai pEXpi aoXXov XavOdvwv.
Ti Xs'yw xovi aoXXovS, oaov y£
ovSk avrr) 7) xvotpopovda TtapBivoS
ySsi tov pvdrT/piov to daoppT/rov ,
ovSk oi dSsXcpoi avrov iaidrsvov
sis avrov, ovSk o Soxwv sivai
aari)p pkya ti icpavrdZsTO aspi
avrov; — In Ps. 49, c. 1, p. 269, BC,
T. 5- Tavra Se tXeyrv, ovx iaaid-
XVvopEvoi kai Ty pi/zpi, ovSe
dpvovpevoi tt)v yeyEW7jXv':av Ei
ydp kar/dxvvETo, ovS' av Sif/XOe
Sid rrji pr/rpai kxsivT/i- dXXd 87/-
X<2v, on ovSiv avrr/' ocpeXoi rov-
rov, si pi) rd Siovra aoiti d-aavra.
Kai ydp oasp kasxeipT/ds, <piXon-
piai i/v aepiTTr/i- ifiovXEro ydp
kv8si^a6Bai tw 87/pw, on xparEi
xai avBEVTEi tov aaiSdi, ovSiv
ovSiaw aspi avrov psya cpav-
TaZopivT/- Sid xai dxaipwi apod-
t/XBev. "Opa yovv xai avri/S xai

God shall come manifestly. When
was He not present manifestly? When?
At His former advent. For Pie came
noiselessly, hidden from the many, and
for a long time concealed. Why do I say
the many? whereas not even the Virgin
herself who conceived Him knew the in
effable mystery, nor did His brethren be
lieve in Him, nor did he who appeared to
be his father form any great opinion of
Him.

And this He said, not because He
was ashamed of His mother, or denied
her who bore Him. For had he been
ashamed of her, He would not have
passed through that womb ; but He said
this, showing that this was of no advan
tage to her unless she did all that was re
quired. For what she attempted, was of
superfluous vanity ; for she wished to
show the people, that she had power and
authority over her Son, imagining as yet
nothing great concerning Him ; where
fore also she approached unseasonably.
See at least her want of sense and theirs !

82

THE CATHOLIC FAITH.

ixEivwv tt)v daovoiav. Aeov ydp
EidsXBdvrai dxovdai pErd tov ox-
Xov, i) pi) tovto povXopEvovS dva-
pE'ivai xaraXvdai. tuv Xoyov, xai
tote apodf.XBeiv oi Sk e^w xaXov-
div avrdv, xai iai advrwv tovto
aoiovdi, (fiiXonpiav iaiSsixv-vpsvoi
aspiTTi/v, xai Sslcai BeXovteS, on
psrd aoXXi/S dvrw kaicarrovdi
riji i^ovdiai. "Oasp xai d svay-
yEXidriji Ssixvvrai iyxaXwv av-
rd ydp tovto aivirropEvoi ovrwS
Eipr/xev "En avrov XaXovvroS toiS
oxXoii ¦ wdavEi 'iXsyE : pr) ydp ovx
1/v xaipdi f.TEpoZ; pr) ydp ovx r)v
xar' iSiav SiaXsxBi/vai ; Ti 8k
xai XaXiJdai kfiovXovTo; Ei piv
yap vakp twv tt/Z dXr/hEiaZ Soy-
pdrwv xoivrj ravta apoBeivai
kxpr/v , xai kai advrwv etasiv,
wdrs xai tovS aXXovi xepSdvai ¦
si Sk aspi erepopv twv avroli Sia-
<pEp6vrwv, ovx kxpijv ovrw xat E-
aEiysiv. — "03ev SijXov, on xevo-
So&a tovto povov kaoiovv ¦ o xai
'IwdvvT/S Si/Xwv eXsysv, on OvSk
oi aSsXcpoi avrov ixidrsvov Eii
avrov xai rd pr/para Sk avrwv
daayyiXXEi rd aoXXr/S yipovra
avoiai, Xeyoav, on siXxov avrdv
iai rd 'IspodoXvpa, Si' krspov pkv
ovSkv, iva 8k avroi So^av dad
rwv kxsivov dr/psiwv xapawdwv-
rai. — "Ote xai avrois kasripT/dE,
rr/v 6apxix7)v avrwv alriwpEVoS
yvwpr/v. — EaEiSr/ ydp wi dvBpwaw
apodsixov ipiXw, xai kxEvoSo^ovv,
to vodi/pa kx/JdXXsi, ovx vfiptt^wv,
dXXd SiopBovpEvoi.
EiSei awi xai iaeaXi/ie, xai
iaoir/dev oae.p iaoBovv ; "0 Si) xai
ETti rw ydpw Tioiei. Kai ydp ixsi
iaeripr/dEv dxaipwS dirovdy, xai
opwi ovx dvTEiasv • rw pkv apo-
repai SiopBovpevoS rr/v ddBivEiav,
tw Sk SsvTEpw ri)v aspi ri)v pr/repa
Evvoiav kxiSEixvvpEvoS. Ovrw Si)
xai kvravBa tt/5 te XEvoSo&aS to

Whereas they ought to have gone in and
listened with the crowd, or, if they did
not so will, to have waited the finishing
of the discourse, and then to have come
near; they call Him out, and do this in
the presence of all, showing superfluous
vanity, and wishing to make it seen, that
they commanded Flim with much author
ity. This also the F>angelist shows with
censure. For speaking darkly of this
very thing, he thus said : While He was
yet speaking to the multitude ; as if to
say : Was there not another time? Could
they not have spoken in private ? What
moreover did they wish to say? For if
they wished to speak of the doctrines oi
the truth, they ought to have proposed
this before all, and spoken in the presence
of all, so that others also might be gain
ers ; but if they wished to speak of other
things pertaining to themselves, it was
npt proper for them thus to be so urgent.
— Whence it is evident that they did this
only from vain glory ; and John signify
ing this, said : Neither did His brethren
believe on Him ; and he reports their
words full of much folly, saying that they
brought Him to Jerusalem for nothing
else, than that they might acquire glory
from the signs which He would manifest.
— But He rebuked them, blaming their
carnal mind. — For inasmuch as they re
garded Him as a mere man, and were
puffed up with vain glory, He dispells the
disease, not insulting, but amending.

Seest thou, how He both rebuked
them and did what they desired? which
He also does at the marriage. For there
too He reproved her asking unseasonably,
and yet did not gainsay ; by the former
correcting her weakness, by the latter
showing His good will towards His
mother. So also here, He both healed
the- disease of vain glory, and rendered

THE CATHOLIC FAITH.

83

vodr/pa iddaro, xai zi/v apsaovdav due honor to His mother, al, hough she
ripi/v rij pr/rpi daiSwxE, xairoi asked unseasonably.
xai dxaipa airov6p. — Hom. 44 al.
45 in Matt., c. I, 2, p. 525, C, 526
CDAB.,.528 DE., T. 7.
Even John Calvin dissents from St. Chrysostom on this point :

Quod Ambrosius et Chrysostomus
Mariam ambitionis insimulant, nihil habet
coloris. Quid enim hac divinatione opus
est, quum ubique summa ejus pietas et
modestia spiritus testimonio commende-
tur? — In Harmon. Evang. in Matt.
12:46-48, p. 158, T. 5.
Aid xai tote kaeripr/ds, Xiywv
Ti ipoi xai doi, yvvai; aaiSsvwv
avrr/v EiS rd ps'XXov pr/xiri rd
roiavra aoielv. — Hom. 21 al. 20 in
Joan., c 3, p. -142, D., T. 8 ; Ibid, c. 2,
p. r4i, 143.
'AXX' 'Iwavri/i kvravBa rd,
Ovaw r/xei 7) wpa pov, siddysi
rdv Xpidrdv Xiyovra, SeixvvS on
ovaw SijXoi r)v ro'i aoXXo'S, xai
oti ovSs twv fiaBn/rwv tov xopdv
advra eixev, aXX' \4v8psa$ avrw
r/xoXovBsi xai psr' avrov $iXia-
aoi, dXXoS Se ovSslS- pdXXov Si
ovSi ovroi advxEi wS kxpi/v avrdv
kyiyvwdxov, ovSk 7) pi'/TT/p, ovSk oi
ttSsXcpoi. — Hom. 22 al. 21 in Joan., c. 1,
p. 145, 146, C, T. 8.
Ovx sdn aoiwv xPWtifdrT/Ta,
Ste xai oi paBr/tai aavrsi dcpevrEi
avrov Ecpvyov. 'Iwdvvi/? yvpvdi
ocvaxwpei, ZZf'zyjoS dpvElrai, oi pa-
Br/rai cpevyovdi, tt/S pi/rpdZ avrov
MapiaS rr)v ipvxr)v 7) popq>aia ri/S
apcpifioXiaS Sie'pxerai. — In Ps. 13
(opus Spurium), c. 4, p. 679, B., T. 5.

As to the charge of ambition which
Ambrose and Chrystostom bring against
Mary, this is groundless. F'or what need
is there of this supposition, when her great
piety and modesty is everywhere com
mended by the testimony of the Spirit ?

Wherefore then also He rebuked her,
saying : What have I to do with thee,
woman ? teaching her that for the future
she should not do such things.

But John here introduces Christ as
saying : My hour is not yet come ; show
ing that He was not yet known to the
many, and that He did not yet have the
whole body of the Aposles, but Andrew
followed Him, and with Him Philip, but
no one else ; nay more, neither, did all
these know Him as they ought, nor even
His mother, nor His brethren.

'There is no one' that doeth good,'
when all the disciples left Him and fled.
John departs naked, Peter denies Him,
the Disciples flee, the sword of doubt
pierces through the soul of Mary His
mother.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Itane matrem terrenam non habebat
Imperater tuus ? Quae tamen cum ei
nuntiaretur agenti coelestia, respondit :
Quae mihi mater, aut qui fratres? Et
extendens manum in discipulos suos, dixit

Did not thy Emperor have an earthly
mother? Yet when she was announced
to Him while engaged in heavenly busi
ness, He replied : Who is my mother and
who are My brethren? And stretching

84

THE CATHOLIC FAITH.

non pertinere ad cognationem suam, nisi
facerent voluntatem Patris ejus. — Ep. 243
Laeto, n. 9, col. 1058, Pat. Lat. T. 33.
Hoc in ea magnificavit Dominus, quia
fecit voluntatem Patris, non quia caro
genuit carnem. Intendat Charitas vestra.
Propterea cum Dominus in turba admira-
bilis videretur, faciens signa et prodigia,
et ostendens quid lateret in carne, admira-
tae quaedam animae dixerunt ; F'elix venter
qui te portavit. Et ille : Imo felices qui
audiunt verbum Dei, et custodiunt. Hoc
est dicere, Et mater mea quam appellastis
felicem, inde felix quia verbum Dei custo-
dit : non quia in ilia Verbum caro factum
est, et habitavit in nobis ; sed quia custo-
dit ipsum Verbum Dei per quod facta est,
et quod in ilia caro factum est. — Tract.
10 in Joan. Evang., n. 3, col. 1468, lb.,
T. 35. Beatior ergo Maria percipiendo fidem
Christi, quam concipiendo carnem Christi.
Nam et dicenti cuidam, Beatus venter qui
te portavit ; ipse respondit, Imo beati qui
audiunt verbum Dei, et custodiunt. Den
ique fratribus ejus, id est secundum car
nem cognatis, qui non in eum crediderunt,
quid profuit ilia cognatio? Sic et materna
proprinquitas nihil Mariae profuisset, nisi
felicius Christum corde quam carne ges-
tasset. — De sanct. Virg., c 3, col. 398,
lb., T. 40.

Dicens, Et tuam ipsius animam per-
transibit giadius, — hoc utique significavit,
quia etiam Maria, per quam gestum est
Mysterium incarnationis Salvatoris, in
morte Domini dubitaret ; ita tamen, ut
resurrectionis honore et virtute Domini
firmaretur. Omnes enim stupore quodam
in morte Domini dubitarunt. — Quaest. ex
Vet. et Nov. Test. (op. spurium, forte
Hilarii Romani), qu. 73, col. 2267, 2268,
lb., T. 35.
Sed dicunt, Quare ergo negavit ma
trem suam, quando ei dixit, Quid mihi et

out His hand to His disciples, He said
that they only pertained, to His relation
ship who did the will of His Father.
The Lord magnified this in her, be
cause she did the will of the Father, not
because her flesh bore His. Let Thy
Charity attend. Wherefore when the
Lord seemed wonderful among the multi
tude, performing signs and wonders, and
showing what was latent in His flesh,
certain souls struck with admiration, said :
Blessed is the womb that bore Thee !
But He answered : Yea, blessed are they
who hear the Word of God and keep it.
This is to say, Even My mother whom
you call blessed, is therefore blessed be
cause she keeps the Word of God ; not
because in her the Word was made flesh,
and dwelt among us ; but because she
keeps the Word of God, by Which she was
made, and Which was made flesh in her.
Mary was more blessed, therefore, in
receiving the faith of Christ, than in con
ceiving the flesh of Christ. For when a
certain one said, Blessed is the womb that
bore Thee ; He replied, Yea, rather,
blessed are they who hear the word of
God, and keep it. Finally, what did that
relationship profit Flis brethren, that is,
His relations according to the flesh, who
did not believe in Him? So also the
maternal relationship would have profited
Mary nothing, had she not been more
blessed in bearing Christ in her heart
than in her flesh.
By saying : And a sword shall pierce
through thine own soul ; He signified this,
that Mary even, by whom the mystery of
the Incarnation of the Saviour was accom
plished, should doubt at the death of the
Lord ; yet in such a manner, that by the
honor and power of our Lord's resurrec
tion she might be strengthened. For all
by a certain stupor doubted at our Lord's
death. But they say: Why, then, did He
deny His mother, when He said to her,

THE CATHOLIC FAITH.

«5

tibi est, mulier ; et quando, cum ei nun-
tiatum esset, quod eum vellet videre, re-
spondit, Quae est mater mea, aut qui sunt
fratres mei ; ac eos potius in hunc affectum
computavit, qui facerent voluntatem Patris
ejus? Quia exemplo suo jam docebat
negandos esse terrenos parentes propter
Deum. — Defide contr. Manich. (opus spu
rium), c. 25, col. 1146, lb., Pat. Lat.T. 42.

What have I to do with thee, woman ;
and when, upon its being announced to
Him, that she wished to see Him, He
replied : Who is My mother, or who are
My brethren? and reckoned those rather
in this affection, who did the will of His
Father? Because He now taught by His
own example that earthly parents are to be
deniedvfor the sake of God.

Century V.4
CYRIL, BISHOP OF ALEXANDRIA.

Uxoadi ydp avxw yiyovE 81-
Sd'iai xaxsivo, on xai dvri/v xard
to sixdS rr/v tov Kvpiov pi/Tepa rd
dSoxrj a5s dvpfiEfii/xdZ kdxavSaXids
¦ndBoS, x. t. X. — Mr) ydp kvSoiddr/S,
on toiovtovS rivdi EidsSs^aro Xo-
yidpovZ. rsye'vT/xa uiv kyw toy
kai %vXov yEvwpevov dXX! vidv
kavrdv dXr/Bivdv eivai Xiywv tov
advrwv xparovvroi @eov, rdxa
aov xai SiEEcpaXXsro, kyw eipi Xe-
ywv r) £,wt), awi kdravpwBr/ ; xard
riva 8k Tpoaov roii twv cpovwvxwv
kvEaviyr/ jipoxoiZ; awS ov xsxpd-
Tl/XE TJ/S TWV SlWXOVTWV ETtljioV-
Xi/i ; awZ Sk ov xdrsidiv dad tov
dravpov, xairoi tw AaZ,dpw TtaX-
ivSpopEiv kaird^ai EiZ Zwt)y, xai
oXi/v roii Bavpadi xaxaaXr/^aS
rr/v 'lovSaiav ; xai sixdS ye Si)
dcpoSpa to pvdrr/piov ovx siSdS kv ¦
roiovroii ridi rd yivaiov dXidBrj-
dai SiaXoyidpoii. — Ei ydp xai av-
rdi d twv dyiwv paBT/rwv rtpoxpi-
roi airpoi kdxavSaXidBT/ a ore,
Xiyovroi tov Xpidrov, xai SiSdd-
xovroi dvapywi, oxi peXXei napa-
SoBfjvai eH xE^Pa^ dpapxwXwv, xai
dravpov vaofisvEiv, xai Bdvarov ;
taS dvacpwvi/dai apoaXedrepov •
iXewZ doi KvpiE, ov pi) edrai doi
tovto- ri to aapaSo^ov, Ei apdi
ivvoiaS ddBsvEdrepai 6 xpvtpEpdS
rov yvvaiov dwr/padlisTo vovS ;
nai ravrd cpapsv ov xaxadxoxaZo-

His object was to teach this ; that,
as was probable, His unexpected Passion
gave offence to the mother of our Lord
herself. — For doubt not that she admitted
some such reasonings as these : I bore
Him who is derided upon the cross ; but,
when He said He was the true Son of the
Almighty God, perhaps He was somewhat
deceived. He who said: I am the life;
how is He crucified? How was He
bound with the cords of His murderers?
How did He not overcome the plots of
His persecutors? Or how does He not
descend from the cross, who commanded
Lazarus to return to life, and astonished
all Judea with His miracles? And it is
very probable that women ignorant of the
mystery should fall into some such reason
ings as these. — For if Peter himself, the
prince of the holy disciples, was once
offended when Christ spoke and taught
openly that He was to be delivered into
the hands of sinners, and suffer the cross
and death, so that He hastily exclaimed,
Be it far from Thee, Lord ! this shall not
be to Thee ! what wonder is it, if the frail
mind of a woman should be carried away
into weaker thoughts ? And this we say,
not vainly conjecturing, as some may
think, but entertaining a suspicion con
cerning the mother of our Lord, from
what is written. For we remember that
Simeon the Just, when he took the infant
Lord up into his arms, gave thanks, as it
is written, and said : A sword shall pierce

86

THE CATHOLIC FAITH.

psvoi pdrr/v w? av tw Soxoitj, aXX!'
kx twv yeypapps'vwv aspi ti/? rov
Kvpiov pr/rpdi tovTE? si? vaotpiav.
Mspvi/psBa ydp on 'Sipswv d Si
xain?, "ite fip£<po? ovra roJ' Kvpiov
sis xai dyxdXa? iSs'taro, xard to
ysypappivov apQEvxapidrr/da?, xai
E17CWV — ' ai doii Si avrif? tt)v
ipvxvv SisXEvdErai po/icpaia, o%w?
av daoxaXvcpBwdiv ix aoXXwv
xapSiwv SiaXoyidpoi. popcpaiav
ydp eXsys ti)v o^Eiav rov 'adBov?
apodjioXi/v apd? Xoyidpov? ix roa-
ov? xararspvovdiv rov yvvaixov
rov vovv. — Com. in Joan., L. 12, p.
1064, 1065. T. 4.
"Etpr/ yovv Svpswv rrj dyia
aapBivw, on xai dov Sk avrij? rr/v
ipvxr)v SisXsvdsrai popcpaia, pop-
q>aiav xaxa aov Xs'ywv xi)v XvtCt/v
t/v IdXEv iai xw Xpidrw, fiXkaovda
dravpvpEvov ov ysyivT/xEv, xai
ovx eiSvia advTwS on xai xpsirwv
edrai Bavarov, xai ex vsxpwv
dvadri/dErai • Kai pi) roi Bavpa-
d7/i, si T/yvoi/dEv r) aapBivoi,
dnov xai avrovi tov? dyiov? da-
odroXov? oXiy oaidrovvra? Evpr/do-
psv aspi tovtov. Kai yovv opa-
xdpio? 0wpd?, Ei pij rd? x£?PaS
efiaXEV Ei? rijv aXsvpdv avrov
psrd xi)v dvadradiv , ktpr/Xd<pr/dE
8k xai tov? rdaov? ro3V i)Xwv, ovx
1/vEdxETO aidrEvdai. — Hom. in occurs.
Dom., p. 391, T. 5.

through thine own soul also, that the
thoughts of many hearts may be revealed.
By the ' sword ' he designated the sharp
attack of the Passion, distracting the
female mind into oul-of-place reasonings.

Simeon said to the holy Virgin : A
sword shall pierce through thine own soul
also ; by the sword meaning, perhaps, the
pain which she felt on account of Christ,
when she saw Him crucified, to Whom
she had given birth, and not knowing at
all that He would be superior to death
and would rise again from the dead. And
do not wonder if the Virgin was ignorant
where we shall find that the holy Apostles
even were of little faith on this point.
And indeed the blessed Thomas, unless
he thrust his hand into His side after the
resurrection, and felt the prints of the
nails, ivould not have believed.

THEODORET, BISHOP OF CYRUS.

And at one time He honors His
mother as her who gave Him birth ; at
another as her Lord He chides her.

Kai aork pkv, w? y Ey EWT/xviav
ri/v pr/repa npd, aork Sk w? Asd-
aorr/? iairi/ia. — Dial. 2 Inconfus., p.
106, T. 4.
PETRUS CNAPHEUS, PRIEST.
Petrus Cnapheus was Priest of the Church of St. Bassa the Martyr,
at Chalcedon. He espoused the heresy of Apolinarius and usurped the
episcopate of Antioch, but was soon after deprived of it and driven into
exile. This heretic and usurper first introduced the custom of mentioning
the name of the Virgin Mary in all of the prayers of the Church service.

THE CATHOLIC FAITH?

87

Georgius Cedrenus. — nirpo? d
Kvacpsv?, Tvpavvixw? tw Bpovw
'Avnoxtia? k-ai/3d?, apwrov kas-
vor/de — iv kxadrr) Evxti rVv ®£o-
roxov ovopd^EdBai. — Compend. Hist.,
L. 1, p. 239, DE., T. 7, Byzant. Hist.
Script. Nicephorus Callistus. — Kai iv
Mfif Evxt] xdv Qeoroxov xaravo-
pd^edBai, xai xavxr/? rr/v Bsiav
xXr/div iaixXsidBai. — H. E., L. 15,
t.,28, p. 634, D., T. 2.

Petrus Cnapheus (the fuller), having
tyrannically occupied the episcopate of
Antioch, first contrived that the Mother
of God should be named in every prayer.

And (he contrived) that the Mother
of 'God should be named in every prayer,
and her holy name invoked.

Century IX.
JONAS, BISHOP OF ORLEANS.

Virginem porro quae peperit Christum,
non adoramus, sed Sanctam Deigenetri-
cem congruo honore veneramur, ejusque
intercessionem apud divinam Majestatem
humiliter flagitamus. — De cult. imag. , L.
2, col. 833, E., T. 5, La B.

Moreover, we do not adore the Virgin
who bore Christ, but we venerate the holy
Mother of God with suitable honor, and
humbly entreat her intercession with the
Divine Majesty.

Century XI.
THEOPHYLACTUS, ARCHBISHOP OF ACRIDA.

'AvBpwaivov n e(5ovXeto iv-
SsiiadBai 7/ pr/rr/p, on iqovdid&i
rov aaiSd? . ovSkv ydp ps'ya ovaw
aspi avrov kvoEi, Sid xovxo ovv
xai %zi x^ovvTa ¦ ftovXerai apd?
kavrr/v kaidaddadBai, cpiXoxipov-
pivr/ w? vaoxaxxopsvov dvxij xov
viov . xi yovv d XP1^T°?; kasi rov
dxoadv avrrj? syvw, dxovs ri
<pr/div. — Ti? idnv 7} pr/TT/p pov, xai
rivs? iidiv oi dSsXcpoi pov. — Ovx
vfipi%wv tt)v pT/xspa Xiysi xavxa,
aXXd SiopBovpEvo? xdv cpiXoSpiov
avrij? xai dvBpwaivT/v yvwp7/v.- —
AiopBwdapivo? roivvv rij? xevo-
So&a? to vodr/pa, opw? adXiv v-aa-
xovsi Tjj pr/rpl xaXovdr/.. — In Matt.
i2:/46, p. 63, 64, DEA., T. 1. '
Kai dov Sk avrij?, rrj? aapBi-
vov, rijv ipvxi)v SiEXEvdsrai pop-

The mother wished to show some
thing human, that she had power over her
son : for she did not as yet think anything
great about Him. For this reason while
he was yet speaking she desired to draw
Him to herself, being vainglorious that
her son was subject to her. What then
did Christ do ? When He knew her in
tention, hear what He says. — Who is My
mother, and who are My brethren? — He
He did not say this to insult His mother,
but correcting her love of glory and human
understanding. — Correcting, therefore, the
disease of vain-glory, He again obeys His
mother calling him.

And a sword shall pierce through
thine own soul, — the Virgin's, I mean.

THE CATHOLIC FAITH.

<paia- rdxa pkv xai r) BXiipi? 7) kai
rw adBsi yevopivT/- rdxa Sk, pop-
cpaiav XiyEi xai xdv dxavSaXidpdv
ov idxavSaXidBi/ opwda xdv Kvpiov
dxavpovpsvov "Idw? ydp vaEvosr,
aw? d texBeI? ddadpw?, d Bavpaxa
non/da?, d vExpov? dvadrT/da?, id-
TavpwBr/, xai ivExpwBr/, xai evetc-
rvdBr/ ; — Com. in Luc. 2, p. 290, AB.,
T. 1.

But perhaps it was the affliction which she
suffered at the Passion ; ,and perhaps he
designates by the sword the offence by
which she was scandalized when she saw
the Lord crucified. For perhaps she rea
soned, How is He Who was born with
out seed, Who performed miracles, Who
raised the dead, crucified, and spit upon,
and dead?

Century XII.

EUTHEMIUS, A MONK.

Aid xai Bappr/daka aapsxdXs-
Uev avrdv si? Bavparovpyiav oivov
iXXsiaovro?, fiovXopEVT/ xai roi?
xaXidadi xaraBsivai x<xpiv, xai
kavri/v Xapaporipav daoi/ti/vai Sid
rij? to viov Svvapsw?, Sid xai
kairipa avry, ovx dripd^wv, aXXd
SiopBovpsvo?, w? dxaipw? aapaxa-
Xidadav. — Asysi — yvvai ; ri 7jp.1v
dvayxaiov, aspi ov aapaxaXsi? ;
ri rd xarsiyov ovrw? r/pd? ; edxi
Si xai kxipw? vor/dai. Ti xoivdv
kpoi xai doi; kyw pkv ydp oiSa
tov? apodr/xovxa? xaipov? twv
Qavpdxwv, w? ®Eo?m dvSk dyvosi?
avrov?, w? avBpwrto?. — Com. in Joan.
2:3, c. 1, p. 71, T. 3.

Wherefore having taken courage, she
besought Him to perform a miracle for
the wine which was failing, wishing both
to repay the favor to those who invited
them, and to display her own glory by the
power of her Son, and therefore He re
buked her, not dishonoring her, but cor
recting her as asking unseasonably. He
says — Woman ? What is that to us about
which you exhort us? Why does she
thus urge us? But we can also under
stand this in another way. What have
you and I in common? For I indeed, as
being God, know the times suitable for
miracles ; but you, as being human, know
them not.

PETER ABELARD.

Fortassis et quod dicitur, in corde
terrae, non tam de sepultura Domini
accipi videtur, quam de cordibus hominum
eo tempore infantum de Christo desper-
antium, ut discipuli quoque necnon et
mater ipsius in fide graviter titubaverint.
Unde Augustinus quaestionum veteris et
novae legis Capitul. Etiam Maria, per
quam mysterium est incarnationis Salva
toris, in morte Domini dubitavit. — Helois.
Problem, ad Abelard. Solut. prob. iv,
p. 391-

Perhaps also what is said, 'in the
heart of earth, ' does not seem to be re
ceived so much of the sepulcher of our
Lord, as of the hearts of men which so
dispa'ired of Christ at that time, that the
disciples also, and even His mother,
greatly wavered in faith. Wherefore
Augustine, in his Chapters of Questions
upon the old and new law, says : Even
Mary, by whom was the mystery of the
Incarnation of the Saviour, doubted at
the death of the Lord.

THE CATHOLIC FAITH.

89

Century XVI.
BEATUS RHENANUS.

In hoc libro sunt quae evarient a pla-
citis recentiorum Theologorum, ut quod
de fratribus loquens dicit, Matrem aeque
non adhaesisse Christo, cum ab inito
statim omnem illi felicitatem tribuant
Theologi isti quos Scholasticos appellant.
Quanquam a Tertulliani sententia, praeter
Originem, non abhorrent divus Aurelius
Augustinus, et Johannes Chrysostomus :
deinde quod dicit Mariam patefacti cor
poris lege peperisse, cum omnes hodie
Theologum centuriae Christum clauso
Virginis utro prodiise velint. — In Tertull.
de carne Christ, p. 13 (1 ed.).

In this book [of Tertullian] there are
some things which are at variance with
the opinions of modern Theologians, as
what he says, speaking of the brethren,
that His mother likewise did not adhere
to Christ ; though these Theologians who
are called Schoolmen attribute to her all
felicity immediately from the first. How
ever, in addition to Origen, St. Aurelius
Augustine and John Chrysostom do not
disagree with the sentiment of Tertullian.
Then, as to his saying that Mary gave
birth by the law of an opened body ;
though every division of Theologians of
the present day will have it that Christ
came forth from the closed womb of the
Virgin.

Century XVII.
JOANNES ASOR1US, JESUIT.

Nam eo tempore [Concilii Ephesini]
fuit haeresis Nestorii damnata, qui nega-
bat B. Virginem fuisse Dei genetricem ;
et proinde eo tempore coepit amplior cul-
tus et honor B. Virgini deferri, quam
antea. — Moral. Theol., L. I, c. 20, col.
90, B., T. 1.

For at the time of the Council of
Ephesus the heresy of Nestorius was con
demned, who denied that the blessed
Virgin was the mother of God ; and there
fore from that time more ample worship
and honor began to be bestowed upon
the blessed Virgin than before.

FRANCISCUS BERNARDINUS.

Non ita vetus autem esse laudabile
hoc ecclesiae institutum [Ave Maria]; ex
eo facile crediderim, quod Beatus Vincen
tius Ferrerius, qui floruit anno Domini
1410, primus ex omnibus ecclesiastiqis
scriptoribus illius meminerit, dum singu
lis sermonibus suis praemittit ea verba,
Salutetur Beata Virgo. Fatendum ut sit,
illud vel a Beato Vincentio initium habu-
isse vel certe ipsius Vincentii temporibus
coepisse fequentari. — De rit. cone, L. I,
c 11, p. 46.

But that this laudable custom of the
Church [of saying Hail, Mary] is not
very ancient, I really believe from the
fact that the blessed Vincentius Ferrerius,
who flourished in the year of our Lord
14 10, first of all Ecclesiastical writers
makes mention of if, while he prefaces all
his sermons with these words : Let the
Blessed Virgin be saluted. It must be
granted that this either derived its origin
from the blessed Vincentius, or at least
began to be commonly practiced in the
times of Vincentius.

90 THE CATHOLIC FAITH.
Century XIX.
JOHN HENRY NEWMAN, CARDINAL.
And, now at length coming to the statements, not English, but
foreign, which offend you in works written in her honor, I will frankly
say that I read some of those you quote with grief and almost anger;
for they seemed to me to ascribe to the Blessed Virgin a power of
" searching the reins and hearts," which is the attribute of God alone ;
etc. And Suarez says : " It is the universal sentiment that the interces
sion of Mary is not only useful, but also in a certain manner necessary ;"
but still it is the question of her intercession, not of our invocation of
her, not of devotion to her. If it were so, no Protestant could be saved ;
if it were so, there would be grave reasons for doubting of the salvation
of St. Chrysostom or St. Athanasius, or of the primitive martyrs ; nay,
I should like to know whether St. Augustine, in all his voluminous
writings, invoked her once.
Sentiments such as these [" that the Blessed Virgin is superior to
God," etc.] I never knew of till I read your book, nor, as I think, do
the vast majority of English Catholics know them. They seem to me
like a bad dream. I could not have conceived them to be said. I
know not to what authority to go for them, to Scripture, or to the
Fathers or to the decrees of Councils, or to the consent of schools, or
to the tradition of the faithful, or to the Holy See, or to Reason. They
defy all the loci theologici. There is nothing of them in the Missal, in
the Roman Catechism, in the Roman Raccolta, in the Imitation of
Christ, in Gother, Challoner, Milner or Wiseman, as far as I am aware.
They do but scare and confuse me. I should not be holier, more
spiritual, more sure of perseverance, if I twisted my moral being into
the reception of them ; I should but be guilty of fulsome, frigid flattery
towards the most upright and noble of God's creatures, if I professed
them, — and of stupid flattery, too ; for it would be like the .compliment
of painting up a young and beautiful princess with the brow of a Plato
and the muscle of an Achilles. And I should expect her to tell one of
her people in waiting to turn me off her service without warning.
Whether thus to feel be the scandalum parvulorum in my case, or the
scandalum Pharisaeorum, I leave others to decide ; but I will say plainly
that I had rather believe (which is impossible) that there is no God at
all, than that Mary is greater than God. I will have nothing to do with
statements, which can only be explained by being explained away.
— Letter to the Rev. E. B. Pusey. Explanations, n. 6, 8, p. 108, 109,
119, 120.

INVOCATION OF SAINTS AND ANGELS.

THE CHURCH OF ROME.
Some Roman Catholics deny that religious honor or worship is ever
paid to the Saints, claiming that they only ask the Saints to intercede with
God for them. Yet we find prayers addressed directly to the Saints
and asking from them, not mere intercession, but direct interposition
and assistance. In the Roman Breviary, on the Festival of St. Nicolas,
there is a prayer beseeching God that, by the merits and prayers, not of
Christ, but of that Saint, we may be liberated* from the torments of hell ;
and the Jesuit Costerus says that the Saints themselves assist us.
Cardinal Bellarmine calls the Saints "gods by participation," and the
-Jesuit Maldonatus declares that to attribute religious honor to God
alone is impious. It is no wonder then that Vives exclaims that in the
case of many he can see no difference in their opinions in regard to the
Saints, and that of the heathen in regard to their gods. Roman Cath
olic theologians hold in theory that Latria, — the highest possible form
of worship and which is due to God alone, — is not to be given to the
Virgin and the Saints, but in practice such worship is sanctioned by the
highest authorities and Saints of that Church, and greedily received by
the people, while no protest or dissent is ever expressed except by
denouncing in general terms superstition and idolatry. This idolatrous
worship of the Saints is without any excuse, inasmuch as it is purely
voluntary, not being compulsory according to the Council of Trent.
More particular instances of direct prayers to the Saints will be found
in the article on the Worship of the Blessed Virgin.

LATRIA, HYPERDULIA, DULIA,
We must observe here the distinction which the Church of Rome
makes between the worship which is to be paid to God alone, and that
which is to be paid to the Saints and Angels. The worship called
91

92 THE CATHOLIC FAITH.
Latria (Greek Aarpe.ia) is given to God alone ; that called Dulia
(SovXEia) is given to Saints and Angels ; while that called Hyperdulia
(vaspSovXsia), which is a lofty form of worship, superior to Dulia but
inferior to Latria, is given to the Blessed Virgin. This distinction,
which is strongly insisted upon by Roman Catholics, rests upon no
ground but the will or imagination of those who draw it. The word
Hyperdulia is an invention of later times, and does not occur in the
Scriptures or any ancient classical or ecclesiastical author. The two
words, Latria and Dulia, are used in the Septuagint translation of the
Old Testament, and in the original Greek of the New, promiscuously,
without any such distinction whatever, as the few examples cited below
clearly show :
Deut. 28:36, 47, 48. The Lord shall bring thee — unto a nation
which neither thou nor thy fathers have known ; and there shalt thou
serve (XarpsvdEi?, servies, Vulg.) other gods, wood and stone.
Because thou servedst (kXdrpevdas, servieris, Vulg.) not the Lord
thy God with joyfulness, etc.
Therefore shalt thou serve {XarpsvdEi?, servies, Vulg.) thine
enemies, which the Lord shall send against thee.
Joshua 24 : 15. Choose you this day whom ye will serve (Xarpev-
dr/TE, servire, Vulg.) ; whether the gods which your fathers served that
were on the other side of the flood, etc. But as for me and my house*
we will serve {Xarpevdouev, serviemus, Vulg.) the Lord.
lb., 24 : 20. If ye forsake the Lord, and serve (XarpEvdi/r-e, ser-
vieritis, Vulg.), strange gods, etc.
1 Sam. 7 :3. Prepare your hearts unto the Lord, and serve
(SovXEvdars, servite, Vulg.) Him only.
lb., 12:24. Only fear the Lord, and serve (SovXsvdarE, servite,
Vulg.) Him in truth with all your heart.
lb., 17 : 9. Then shall ye be our servants, and serve {SovXevderE,
servietis, Vulg.) us.
lb., 26 : 19. They have driven me out this day from abiding in
the inheritance of the Lord, saying, Go, serve (SovXeve, servi, Vulg.)
other gods.
Ezek. 20 : 40. For in mine holy mountain, in the mountain of the
height of Israel, saith the Lord God, there shall all the house of Israel,
all them in the land, serve (SovXsvdovdi, serviet, Vulg.) Me.
Matt. 6 : 24. Ye cannot serve (SovXeveiy, servire, Vulg.) God and
mammon.

THE CATHOLIC FAITH.

93

i Thess. 1 : 9. And how ye turned to God from idols to serve
(SovXevsiv, servire, Vulg.) the living and true God.
Heb. 9 : 14. How much more shall the blood of Christ — purge
your conscience from dead works to serve (XarpEVEiv, ad serviendum
Vulg.) the living God ?

Theodoret, Bishop of Cyrus, in
any such distinction :
Kai aapaivEl, ri)? pkv twv dX-
Xorpiwv Bewv daaXXayijvai 8ov-
Xeia?, povw Sk XarpEVEiv tw asati-
7/xdn xai dEdwxon Oew. apodxiBsixs
8k avroi?, xai a'ipEdiv. kxXs^adBE
ydp cpi/div vpiv dvroi? dr/pspov,
rivi XarpEvdr/zE • lite roi? Beoi?
twv aarepwv vpwv roi? kv tw ai-
pav rov anrapov ¦ eite xoi? Beoi?
twv 'Apoppaiwv tv 01? vpsi? xazci-
xeize kv zij yy avrwv.— Ecpr/ ydp ¦
'Eyw Si xai 1) .1 ixia pov Xazptvdo-
pev Kvpiw xw ®ew, on dyid? kdnv.
Ezra tov Xaov xwv pkv TpEvSwvv-
pwv daoyopevdavxo? zr)v Xazpe-
iav, vaodxops'vov 8k povw SovXev-
eiv zw dsdwxdn Bew, vaoXafiwv d
fjEioraro? 'Ir/dov? E<pr/ -apd? avrov?-
Ov pr) SvvT/dr/dBs XarpEVEiv Kvpiw
on d Beo? dyio? kdn- xai d Zr/Xwda?
vpd? ovx dvoidsi vpwv rd dvopr/-
p.ara vpwv, r)vixa av kyxara-
.Xian/TE Kvpiov, xai XarpEvdr/TE
Beoi? ETEpoi?- — Exsivwv 8k xai rav-
tt/v SE^apsvwv rijv aporadiv, xai
vaodxopivwv xw Kvpiw SovXeveiv,
dvayxaiw? kar/yays • Mdpxvpe?
vpsl? xaB! vpwv oxi vpsi? i^eXs'^-
adBs Kvpiov XarpEVEiv avxw. —
Quaest. in Jes. Nav. 24, Inter. 19, p,
318, 319, T. 1. 

the fifth century, was ignorant of
v
And he (Joshua) exhorts them to
sever themselves from the service (dulia)
of strange gods, and to serve (dulia) God
alone Who made and saved them. More
over, he gave them the choice : Choose
for yourselves to-day, he says, whom ye
will serve (latria), whether the gods of
ypur fathers beyond the river, or the gods
of the Amorites, among whom ye dwell
in their land. — For he says : But I and
my house, we will serve (latria) the Lord
God, for He is holy. Then when the
people renounced the worship (latria) of
false gods, and promised to serve (dulia)
God alone Who saved them, the most
pious Joshua taking it up, says to them :
Ye cannot serve (latria) the Lord, because
God is holy ; and being jealous with you,
He will not bear your iniquities and sins
when ye shall desert the Lord and serve
(latria) other gods. — And when they ac
cepted this proposition also, and promised
to serve (dulia) the Lord, he urges on
them : Ye are witnesses against your
selves, that ye have chosen the Lord to
serve (latria) Him.

Century XIV.
ALEXANDER HALENSIS
Nos miserabiles homines, ut plerique
nostrum, magis afBcimur circa sanctum
aliquem aliquando, quam etiam circa Dom-
inum : et ideo Dominus compassus nostrae
miseriae vult, quod oremus sanctos suos. —
Sum., P. 4, qu. 26, m. 3, art. 5, p. 703.

We miserable men, as most of us are,
are more affected sometimes about some
Saint, than about our Lord even : and
therefore our Lord having compassion on
our misery, wills that we should pray to
His Saints.

94

THE CATHOLIC FAITH.

Century XV.
GABRIEL BIEL.

Peccatoribus denique singularis est
consolatio, qui ad sanctorum interpellatio-
nem quandoque magis animantur quam
judicis : quorum etiam sanctitatis defec
tum supplere potest probitas aliena. — In
Can.. Miss. Lect. 30, fol. 63, col. 2.

In a word, it is a wonderful consola.'
tion to sinners, who are sometimes more
disposed to the invocation of the Saints
than the Judge ; the defect of whose sanc
tity also another's uprightness is able to
supply.

Century XVI.
JOANNES LUDOVICUS VIVES
Multi Christiani in re bona plerumque
peccant, quod divos divasque non aliter
venerantur quam Deum. Nee video in
multis, quod sit discrimen inter eorum
opinionem de sanetis, et id quod gentiles
putabant de suis diis. — In Aug. de civ:
Dei, L. 8, c. 27, p. 818, T. 1.

Many Christians frequently sin in a
good thing, because they venerate holy
men and women not otherwise . than they
do God. Nor do I see in many, how
their opinion concerning the Saints differs
from that which the Gentiles entertained
of their gods.

PIUS IV., BISHOP OF ROME.

Constanter teneo — similiter et sanctos
una cum Christo regnantes venerandos
atque invocandos esse, eosque orationes
Deo pro nobis offerre, atque eorum re-
liquias esse venerandas. — Bull, p. 227.

I constantly hold, likewise, that the
Saints reigning together with Christ are
to be venerated and invoked, and that
they offer prayers to God for us, and that
their relics are to be venerated.

JOANNES BODINUS.

St. Antonius is worshiped for the
most part in Italy and Narbonian Gaul
with more ardent vows, certainly with
greater fear, than the immortal God.

Divinus Antonius a plerisque in Italia
et Gallia Narbonensi ardentiore voto, certe
majore metu colitur, quam Deus immor-
talis. — Method, ad facil. hist, cognit., c
5, P- 154-
JOANNES MALDONATUS, JESUIT.
Impius igitur et imperitus Lutheran- It is, therefore an impious and rash
orum et Calvinistarum error est, nullum, error of the Lutherans and Calvanists,
nisi Deo religionis honorem tribuentium. who attribute no religious honor but to
— In Matt. 5 :34, p. 172, T. 1. God.
Century XVII.
FRANCISCUS COSTERUS, JESUIT.

Sunt ergo [sancti] amandi et metu-
endi ; sunt laudandi atque rogandi, tum
ut pro nobis apud Deum intercedant, tum
ut ipsi nobis opitulentur. — Enchirid., c
12, de venerat. sanct., prop. 5, p. 474.

The Saints, therefore, are to be loved
and feared ; they are to be praised' and
invoked, not only to intercede with God
for us, but also to succor us themselves.

THE CATHOLIC FAITH.

95

ROBERT BELLARMINE, CARDINAL AND JESUIT.

Secundo, quia votum non convenit
Sanctis, nisi quatenus sunt Dii per par-
ticipationem, etc. — Tertio quia sancti in
coelo jam sunt reipsa beati et gloriosi, et
filii Dei, ac Dii quidam per participatio-
nem, etc,— De cult, sanct., L. 3, c. 9,
p. 473, T. 2.

Secondly, because a vow does not
become the Saints, except as they are
gods by participation, etc. — Thirdly, be
cause the Saints in heaven are already
truly blessed and glorious, and the sons
of God, and a kind of gods by participa
tion, etc.

CAROLUS STENGELIUS.

Reliqui sancti etiam Angeli et Ser-
aphini deprecatorie postulant a Christo
Domino tanquam servi ; Joseph autem
autoritative quodammodo tanquam pater
illius ; cui sane sicut Christus ipse in ter-
ris tanquam patri ad nutum obsecundavit,
ita in coelis acceptae ab eo beneficentiae
non immemor, ad nutum eidem tanquam
patri affectu filiali, quem ab infantia con
cepit ac perpetuo conservavit, ad nutum
in coelis obedit. — Josephus, hoc est, Sanct.
Educ. Christ, vit. hist., c, 15, p. 262.

The other Saints, even the Angels
and the Seraphim, ask of Christ our Lord
deprecatively as servants. But Joseph
authoritatively, in a certain manner as
being His father. As Christ Himself in
deed on earth complied with his demands
as a father, so also in the heavens, not
unmindful of the benefits which He re
ceived from him, He obeys the same as
being his father with filial affection in
heaven, whom he adopted from infancy
and perpetually preserved.

THE SPANISH "INDEX EXPURGATORIUS."
Op. Hieron., T. ix, ed. Erasm. Ba- From the Index of the Works of
silae 1565. Ex Indice, dele sequentia. Jerome, T. ix, ed. Erasmus, Basil 1565,
Adoramus solum Deum, honoramus re- remove the following: We adore God
Iiquias Martyrum. — Page 324. only ; we honor the relics of the Saints.
ROMAN BREVIARY.

Deus, qui beatum Nicolaum Pontifi-
cem innumeris decorasti miraculis, tribue,
quaesumus, ut ejus meritis et precibus,
a gehennae incendiis liberemur. — Pars
Hiem. Fest. Decemb. die vi et vii in fest.
S. Nicol., p. 478, 481.
Coelitum Joseph decus, atque nostrae
Certa spes vitae, columenque mundi.
Quas tibi laeti canimus benignus
Suscipe landes.
Laus sit excelsae Triadi pereraiis,
Quae tibi praebens superos honores,
Det tuis nobis meritis beatae
Gaudia vitae. Amen.
— Pars Verna, Fest. S. Joseph.
Martii die xix, p. 558, 559.

O God, who hast decorated the blessed
Pontiff Nicolas with innumerable mir
acles : grant, we beseech thee, that by his
merits and prayers we may be liberated
from the fires of hell.
O Joseph, the glory of those in heaven
and the sure hope of our life, and the safe
guard of the world, benignly receive the
praises which we joyfully sing to thee.
Perpetual praise to the most High
Trinity, Who granting to thee honors on
high, gives to us, by thy merits, the joys
of a blessed life. Amen.

96

THE CATHOLIC FAITH.

Michael archangele, veni in adjuto-
rium populo Dei, alleluia. — lb., Fest. in
Apparit. S. Michaelis. Maii die viii, p.
661. Adsit e coelo Raphael, ut omnes
Sanet aegrotes, dubiosque vitae
I Hrigat aetus. —lb. p. 668.

O, Michael, the Archangel, come to
the aid of the people of God : Allelujah." j

Let Raphael be present from heaven
to heal all the sick, and direct the doubt
ful acts of life.

CATECHISM OF THE DECREES OF COUNCIL OF TRENT.

Exstant divinae Scripturae testimonia
hujus invocationis. Jacob enim ab an-
gelo, quicum luctatus fuerat, petit, ut sibi
benedicat, immo etiam cogit ; se enim non
dimissurum ilium profitetur, nisi benedic-
tione accepta, neque sibi solum ab eo
tribui, quem intuebatur, sed ab eo etiam,
quem minime videbat, tum quum dixit :
Angelus, qui eruit me de cunctis malis,
benedicat pueris istis. — lb., qu. 10, p. 302.

The Divine Scriptures testify to this
invocation. For Jacob asks of the Angel,
with whom he had contended, to bless
him, yea, he compells him even ; for he
declares that he will not let him go unless
he receive a blessing, to be bestowed not
by him only whom he saw, but by him
also whom he by no means saw, when he
said : The Angel who delivereth me from
all evils, bless these boys.

The following Prayer, addressed directly to St. Philip Neri, was
purchased at a Roman Catholic bookstore in Paternoster Row, London :
0, Blessed Philip, Apostle of Rome, whose heart burned with an inextinguishable
flame of divine charity ; Glorious Saint, who didst press to thy bosom those English
youths who were being trained in the school of Christ to encounter persecution and
death in their native land ; since thou continuest even now to manifest thy affection by
sending thy sons amongst us to reclaim and instruct us ; we pray thee daily to prosper
their work, and to shed an abundant blessing upon those who are set over it, and all
who labour in it, Amen.
We grant 100 days' indulgence to any one reciting earnestly this prayer.
N. Cardinal Archbishop.
London,
Feast of Corpus Christi, 1855.

An Ave is earnestly begged for the intention of the -writer of this prayer.

SCRIPTURE.
Douay Version. King fames' Version.
Gen. 32 : 26. And he said to him : Gen. 32 : 36. And he said, Let me
Let me go, for it is break of day. He go, for the day breaketh. And he said, I
answered : I will not let thee go unless will not let thee go, exeept thou bless me.
thou bless me.

THE CATHOLIC FAITH.

97

lb., 48 : 16. The angel that deliver-
eth me from all evils, bless these boys :
etc. Osee 12:4. And he prevailed over
the Angel, and l was strengthened : he
wept, and made supplication to him : he
found him in Bethel, and there he spoke
to him.

lb., 48:16. The Angel which re
deemed me from all evil, bless the lads;
etc. Hosea 12 : 4. Yea, he had power
over the angel, and prevailed ; he wept,
and made supplication unto him ; he
found him in Beth-el, and there he spake
with us.

Josue 5 :i3, 14, 15.
EXAMINATION OF THE TEXTS
CITED BY THE CHURCH OK ROME IN FAVOR OF THE INVOCATION OF
SAINTS AND ANGELS.
The ancient Church believed that the Angel who sometimes spoke
and contended with holy men of old was the Son of God Himself, Who,
even before His Incarnation, deigned to visit man. In regard to Hosea
or Osee 12 : 4, the very next verse (v. 5) shows that the Angel was God :
"Even the Lord the God of hosts, the Lord is his memorial."

Gen. 32 : 26.
Century IV.
EUSEBIUS, BISHOP OF CAESAREA.

Ti? Sk (av) ovv dXXo? sir/ xai d
xard tt)v apoxsiuevr/v aspixoai/v
dvpaaXaiwv xai dvyaywviZopsvo?
xai wdaspei dvppaxwv tw 'laxw/j,
7) daoXvpspw? xai aoXvrpdaw? roi?
aaxpddi XaXr'/da? d ispdi tov Beov
Aoyo?, povo? xdv LTaxepa Kvpio?
xai &ed? xPVPiaT^0OV j "^ xa^ £^A.o-
yi)da? xdv 'laxwfi 'Idpar/X avrdv
wvopadev, kitEiawv, ozi 'Evidxvda?
ftEzd Beov ; — Eclog. Prophet., L. 1, c. 7,
in Gen. 32 : 26, col. 1041, 1044, DA.,
Pat. Gr. T. 22.

Who else can it be, who in the present
passage wrestles and contends, and, as it
were, fights with Jacob, than He who
oftentimes and in many places spake with
the Fathers, — the holy Word of God, Who
only in conference with the Feather is
Lord and God, Who also blessing Jacob
called him Israel, saying : Thou hast been
strong with God ?

Century V.
THEODORET, BISHOP OF CYRUS.

Aid xovxwv 8k advrwv pav-
Bdvopev, w? d povoyevr}? vid? Qsov
xai Bed? tastfidvi/ xavxavBa xw
'Iaxwfi. — Quaest. in Gen. 32, Interr. 92,
p. 100, T. 1.

But by all this we.learn that the only-
begotten Son of God and God Himself
appeared here to Jacob.

98

THE CATHOLIC FAITH.

Century XVII.
BENEDICTUS PERERIUS, JESUIT.

Observanda porro sunt extrema istius
Commentarii Theodoreti verba, quibus
ait, eum, qui sub specie humana luctatus
est cum Jacob, fuisse filium Dei. Nimi-
rum in hac opinione secutus est Theodo-
retus complures veterum Patrum, qui
censuerunt, divinas visiones, et apparitio-
nes factas in veteri Testamento Patriarchis,
et Prophetis, in quibus dicitur vel Deus,
vel etiam Angelus apparuisse hominibus,
fuisse apparitiones Dei, sed proprie non
Patris (is enim nunquam hominibus appa-
ruit in veteri Testamento) sed fuisse Filii
Dei. Sed enim cupiet fortasse lector nosse,
quinam veterum, et nobiliorum Auctorum
istius sententiae probatores et sectatores
fuerint. Sciat igitur in ista sententia
fuisse Justinum Martyrem : — isti quoque
opinioni accessit Tertullianus, — Hilarius,
— Ambrosius, — et Chrysostomus. — Com.
in Gen. 32, disputat. prim., n. 11, 12,
p. 321, 322, T. 4.

Moreover, the last words of this Com
mentary of Theodoret are to be observed,
where he says that he, that contended with
Jacob in human form, was the Son of
God. Certainly in this opinion Theodoret
has followed very many of the ancient
Fathers, who were of the opinion that the
divine visions, and apparitions which hap
pened in the Old Testament to the Patri
archs and Prophets, in which God or an
Angel even is said to have appeared to
men, were apparitions of God, but properly
not of the Father, for He never appeared
to men in the Old Testament, but were of
the Son of God.
But, perhaps, the reader will desire to
know who of the ancient and more cele
brated authors were approvers and patron-
izers of this opinion. Let him know, then,
that Justin Martyr was of this opinion ;
Tertullian likewise assented to this opin
ion, and Hilary, Ambrose, and Chrysos
tom.

Gen. 48 : 16.
Century III.
NOVATIAN, PRIEST OF ROME.

Et tamen etiam post haec aeque non
cessat eadem Scriptura divina, Angelum
Deum dicere, et Deum Angelum pronun-
ciare. Nam cum Manassen atque Ephrem
fUios Joseph benedicturus esset hie ipse
Jacob, transvfersis super capita puerorum
manibus collocatis, 'Deus,' inquit, 'qui
pascit me a juventute mea usque in hunc
diem, Angelus qui liberavit me ex omni
bus malis, benedicat pueros hos.' Usque
adeo autem eumdern Angelum ponit quem
Deum dixerat, ut singulariter in exitu ser-
monis sui posuerit personam de qua loque-
batur, dicendo 'benedicat pueros hos.'
Si enim alterum Deum, alteram Angelum

And yet even after this, the same
Divine Scripture likewise does not cease
to call the Angel God, and pronounce
God an Angel. For when Jacob himself
was about to bless Manasses and Ephrem
the sons of Joseph, having crossed his
hands upon the heads of the boys, he
says : God Who fed me from my youth
unto this day, the Angel Who delivered
me from all evils, bless these boys, But
so surely does he account Him the Angel
whom he had called God, that at the end
of his words he put the person of whom
he spoke in the singular number, saying :
May He bless these boys. But had he

THE CATHOLIC FAITH.

99

voluisset intelligi, plurali numero duas
personas complexus fuisset : nunc unius
personae singularem numerum in benedic-
tione deposuit, ex quo eumdem Deum
atque Angelum intelligi voluit. Sed enim
Deus Pater accipi non potest : Deus autem
et Angelus, Christus accipi potest. — Nemo
igitur Christum sicut Angelum non dubi-
tat dicere, ita etiam Deum haesitet pro-
nuntiare, cum hunc eumdem, et puerorum
horum benedictionem, per sacramentum
passionis digestum in figura manuum, et
Deum et Angelum intelligat invocatum
fuisse. — De Trinit., c. 19 al. 27, col. 925,
Pat. Lat. T. 3.

wished us to understand the one as God,
the other as an Angel, he would have
embraced these two persons under the
plural number ; now he laid down the sin
gular number of one person in the bless
ing, by which he wished God and the
Angel to be understood as the same per
son. But God the Father cannot be
understood ; but Christ can be understood
as God and the Angel. — Therefore, as no
one hesitates to call Christ the Angel, so
also he may hesitate to pronounce God the
Angel, since in the blessing of the boys,
by the sacrament of the Passion disposed
in the figure of the hands, he may under
stand that the same was invoked as both
God and the Angel.

Century IV.
ATHANASIUS, BISHOP OF ALEXANDRIA.

'AXX' EipT/xw?, 0 pvopevo? fts ix
advxwv twv xaxwv, eSei^e pi) twv
xridBeYTwv rivd dyye'Xwv, aXXd
tov Xoyov Eivai rov @eov, ov xw
Haxpi dvvd-axwv j/vxexo, Si' ov
xai ov? kdv BiXr/, pvsxai d &eo?.
Tovxov ydp xai psyaXi/? fiovXr/i
dyyeXov rov aarpd? siSw? xaXov-
psvov, ovx dXXov r) avrdv Eivai
rov evXoyovvra, xai pvopsvov kx
rwv xaxwv sXeyEv. — Contr. Arian.
Orat. 3, n. 12, p. 561, T. 1.

But by saying : Who delivered me
from all evils ; he showed that it was not
one of the created angels, but the Word
of God whom he had joined to the Father
in prayer, through Whom also God de
livers whom He will. For knowing that
He was called the Angel of great counsel
of the Father, he declared that He that
blessed and delivered from evil was no
other than He.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

'0 dyysXo? d pvdpsvd? ps tx
advrwv rwv xaxwv, Evxapidxov
yvwpr/? rd pr/para, q.iXoOeov -ipvxij?
xai kxovdr/? kvavXov? xd? xov @eov
EvEpysdia? xg pvi/py . Exeivo?, cpij-
div, w oi itaxepE? pov evT/pidxT/dav ,
0 ipe SiaBpetpa? ix vsorr/xo? ew?
xov aapdvxo?, 0 iS, dpxv? advxwv
pe xwv xaxwv pvddpevo?, d xi.dav-
xt/y aspi kpk xr/Sspoviav kasil-d-
psvo? avxd? EvXoyT/dEt xd aaiSia
xavra ¦ — Flom. 66 in Gen. 48, c. 3,
p. 733, C, T. 4.

' The Angel that delivered me from
all evil.' These are the words of a thank
ful disposition and a pious mind, and one
which has the benefits of God well treas
ured up in memory. He, he says, whom
my fathers well pleased, Who fed me
from my youth up to the present day,
Who from the beginning delivered me
from all evils, Who showed such solici
tude towards me, ' He shall bless these
boys. '

IOO

THE CATHOLIC FAITH.

Century V.
CYRIL, BISHOP OF ALEXANDRIA.

And Jacob blessed the boys, calling
upon God who fed him, and the Angel
who delivered him, joining entirely the
Son to God and the Father, Who also
through the voice of the Prophets is called
the Angel of great ccunsel.

'HvXdyi/XE Sk 'Iaxw/j rd psi-
pdxia, Beov ovopdZoov toy zps-
cpovra xai dyysXov ruv pvopsvov
avrdv, tw Bew xai aarpi dvvda-
rwv si? aaav rov viov • o? xai Sid
cpwvr/? -apoqir/TWY psydXi/? fiovXrj?
ayysXo? dvopdZsrai. — Glaph. in Gen.,
L. 6 in fin., p. 210, A., T. 1.
"Iva Sid pkv rov Xsysiv d Bsd?,
dr/paiv-y xdv aaripa- Sid Sk rov
XiyEiv d dyyeXo?, toy t| avrov
Xoyov. ySsi ydp on xaXsizai zd
ovopa avrov, psydXT/? fiovXr/? ay
ysXo?. — 'Eipr/xw? ydp, d ayysXo?,
ovx 'idr7/di pixpi rovrov rov Xoyov,
dXXd apodrsBsixsv , d pvopsvo? ps
kx advrwv twv xaxwv pov. "ISw-
psv roivvv iv zwv avzov pi/pa-
zwv, ii pi) d Bsd? i/v d pvopsyo?
avrdv, aXXd zi? rwv ysvr/rwv
dyykXwv. Asysrai aaXaidai apd?
rov aarpidpxr/v 'laxwfi ayysXo?, —
r/v Si ovro? d Bsd?. Avrov te tov
aarpidpxov tpspsrai <pwvi). siSov
Beov apddwaov apd? apddwaov.
Tovrov rov w? dyysXov avzw
6<pBs'rza aapsxdXsi zoi? kxydvoi?
kaiaipipai zi)v EvXoyiav. 'TLcpBr/
zw aazpidpxy xvpio? d Bsd?, w?
yiypaarai, xai siasv avrw, iSov
kyw psrd dov Sid cpvXdddwv ds kv
zy dSw ov Eav aopsvBg?. 'Ovxovv
Beo? r)v d pvopsvo?, xai ovx ayys
Xo?. — Kai adXiv kai[iovXsvdpsvo?
¦aapd zov dSsXqiov 'Hdav, ovx dy
ysXov kaExaXslzo, dXXd Beov aa
psxdXsi fiowv. — Thesau. Assert. 10,
p. 116, 117, CDEA.,T. 5. Century VI.
PROCOPIUS GAZAEUS.
Jacobus autem cum benediceret ado- But Jacob, when he blessed the boys,

By his naming God, he signifies the
Father ; but by his naming the Angel he
signifies the Word from Him. For he
knew that His name was called the Angel
of great Counsel. — For having said 'the
Angel,' he did not finish his sentence
here, but added : ' Who delivered me from
all my evils.' Let us see, therefore, from
his words, if it was not God who delivered
him, but one of the created angels. An
Angel is said to have wrestled with the
Patriarch Jacob, — but he was God. We
have the voice of the Patriarch himself : I
have seen God face to face. He asks
Him that appeared to him as an angel, to
bestow a blessing upon his grandsons.
The Lord God was seen by the Patriarch,
as it is written, and He said to him : Be
hold, I am with thee, keeping thee in the
way, whithersoever thou goest. There
fore, it was God who delivered him, and
not an angel, — Again, when his brother
Esau laid snares for him, he did not in
voke an angel, but cried and invoked
God.

lescentulos nominavit Deum, qui ipsum
aluit, et angelum qui ipsum in omnibus
periculis servavit, semper conjungens Deo

named God, Who fed him, and the Angel
who preserved him in all his dangers,
always joining to God the Father the Son

THE CATHOLIC FAITH. IOI
Patri et Filium, qui apud Prophetam also, Who in the Prophet was called the
magni concilii angelus vocatus est. — Com. Angel of great counsel.
in Gen. 48, col. 485, 486, Pat. Gr. T. 87.

THE ANGEL WAS CHRIST.
Century IV.
BASIL, BISHOP OF CAESAREA.
Havri ovv SrjXov, ori svBa xai Therefore it is evident to all that
ayysXo? xai Bsd? d avrd? apodi/- wherever the same person is called both
ydpEvrai, d Movoysvvr/? idn St/- Angel and God, the Only-Begotten is
Xovpsvo?. — Adv. Eunom., L. 2, n. 18, signified.
P- 359, T. 1.
Century XVI.
ALPHONSUS SALMERON, JESUIT.
Unde credendum est fuisse ilium Wherefore we are to believe that
[Christum] Angelum qui praeibat Israeli- Christ was the Angel who preceded the
tas, et Moysi primo visum Exo. 3 et 4, et Israelites, and was seen by Moses first
saepe vocatur Jehova. — In 1 Cor. 10, disp. in Exodus 3 and 4, and is often called
17, p. 236, T. 14. Jehova.
FRANCISCUS RIBERA, JESUIT.
Nee illud omittendum apud Zachariam Nor ought that to be omitted that in
ca. 1, Angelum clamare : Domine exerci- Zach., chap. 1, the Angel cries: O Lord
tuum usquequo tu non misereberis Jerusa- of hosts, how long wilt thou not have
lem, et urbium Juda, quibus iratus es. In mercy on Jerusalem and the cities of
quo angelo Christum significari docent Juda, with which thou hast been angry?
veteres patres, quos citat Hieronymus et In which angel the ancient fathers, whom
magistros ecclesiae appellat, et ipse Hier- Jerome cites and calls masters of the
onymus et Ambrosius. — Com. in Heb. 7. Church, and Jerome himself and Am-
11. 81, p. 327, 328. brose, teach that Christ is signified.
BLASIUS DE VIEGAS, JESUIT.
Nee vero recte quidam e recentioribus Nor does a certain one of the Moderns
argumentatur — quod Christus nusquam argue correctly — that Christ is never called
Angelus absolute dicitur : etc. — Com. in an Angel absolutely.
Apoc. 8, com. 1, sect. 2, p. 368.

THE CATHOLIC CHURCH.
Chapter I.
The Church of Rome holds that the Saints do already reign in
Heaven and enjoy beatific vision, as stated above in the Bull of Pius
IV.. p. 226, and Cardinal Bellarmine, de cult. Sanct., L. 3, c. 9, p. 473,

102 THE CATHOLIC FAITH
T. 2. This doctrine the ancient Church did explicitly deny, asserting
that the just remained in Paradise or Abraham's bosom, full of joy and
certain of their reward, till the resurrection, when they were to be re
ceived into the fullness of glory. See article on Purgatory, chapter ii.,
for citations from the early Fathers on this point. Petrus Lombardus
(Sent., L. 4, dist. 45, n. 6), and Duns Scotus (in Sent., L. 4, dist. 45,
qu. 4, p. 1001, T. 4) declare that it is not improbable that the Saints
hear our prayers. The Scriptures assert that the dead are unconscious
of the living (2 Kings 22 : 20, Eecles. 9 : 5, Is. 63 : 16, 2 Chron, 34 : 28).
Hence it follows that the Saints are unable to take cognizance of our
prayers, and all our petitions addressed to them are in vain.

Chapter II.
The Church of Rome holds that though Christ is our Mediator, he
is not pur only Mediator, but that the Saints also act as Intercessors
and Mediators.
MARTINUS BECANUS, JESUIT.
Christus dicitur unicus Mediator nos- Christ is called our only Mediator,
ter non quia solus est, sed quia principalis not because He is the only one, but be-
est. — At Sancti sunt tantum mediatores cause He is the principal Mediator. — But
secundarii, etc. — De invoc Sanct., qu. 9, the Saints are only secondary Mediators,
n. 3, 4, p. 73, 74, T. 5, Op. Om. etc.
The Scriptures, on the other hand, and the ancient Church teach
us that Christ is the one and only Mediator. St. Augustine tells us that
it is a sin to direct our prayers to God through any one but Christ, but
that the members should pray one for another, and the Head intercede
for all.
SCRIPTURE.
Christ our Intercessor.
King James' Version. Douay Version.
John 14 : 13, 14. And whatsoever ye John 14: 13,14. And whatsoever you
shall ask in My name, that will I do, that shall ask the Father in My name, that will
the Father may be glorified in the Son. I do : that the Father may be glorified in
the Son.
If ye shall ask anything in My name, If you shall ask anything in My name,
I will do it. that I will do.
Rom. 8 : 34. It is Christ that died, yea Rom. 8 : 34. Christ Jesus that died,
rather, that is risen again, Who is even at yea that is risen also again, Who is at the
the right hand of God, Who also maketh right hand of God, Who also makes inter-
intercession for us. cession for us.

THE CATHOLIC FAITH.

IO3

Heb. 4 : 15, 16. For we have not a
high priest which cannot be touched with
the feelings of our infirmities ; but was in
all points tempted like as we are, yet with
out sin. Let us therefore come boldly unto the
throne of grace, that we may obtain mercy,
and find grace to help in time of need.
lb. 7:25. Wherefore He is able
also to save them to the uttermost that
come unto God by Him, seeing He ever
liveth to make intercession for them.
lb. 9 : 24. For Christ is not entered
into the holy places made with hands,
which are the figures of the true ; but into
heaven itseif, now to appear in the pres
ence of God for us :
lb. 13 : 15. By Him therefore let us
offer the sacrifice of praise to God con
tinually, that is, the fruit of our lips, giv
ing thanks to His name.
1 Peter 5 : 7. Casting all your care
upon Him ; for He careth for you.
I John 2 :t, 2. And if any man sin,
we have an advocate with the Father,
Jesus Christ the righteous :
And He is the propitiation for our
sins : and not for ours only, but also for
the sins of the whole world.

Heb. 4 : 15, 16. For we have not a
high-priest, who cannot have compassion
on our infirmities : but one tempted in all
things like as we are, without sin.
Let us go therefore with confidence
to the throne of grace : that we may obtain
mercy, and find grace in seasonable aid.
lb. 7 -.25. Whereby He is able also
to save forever them that come to God by
Him : always living to make intercession
for us. lb. 9 : 24. For Jesus is not entered
into the Holies made with hands, the pat
terns of the true : but into heaven itself,
that He may appear now in the presence
of God for us.
lb. 13 : 15. By Him therefore let us
offer the sacrifice of praise always to God,
that is, the fruit of the lips confessing to
His name. 1 Peter 5 : 7. Casting all your care
upon Him, for He hath care of you.
I John 2:1, 2. But if any man sin,
we have an advocate with the Father,
Jesus Christ the just :
And He is the propitiation for our
sins ; and not for ours only, but also for
those of the whole world.

Christ our only Mediator.

Matt. II : 28. Come unto Me, all ye
that labour and are heavy laden, and I
will give you rest.
John 3 : 16. For God so loved the
world, that He gave His only begotten
Son, that whosoever believeth in Hira
should not perish, but have everlasting
life. lb. 14 : 6. Jesus saith unto him, I
am the way, the truth, and the life: no
man cometh unto the Father, but by Me.
lb. 16 : 23, 24. Verily, verily, I
say unto you, Whatsoever ye shall ask
the Father in My name, He will give it
you.

Matt. 11 : 28. Come to Me, all yon
that labour, and are burdened, and I will
refresh you.
John 3 : 16. For God so loved the
world, as to give His only begotten Son ;
that whosoever believeth in Him may not
perish, but may have life everlasting.
lb. 14 : 6. Jesus saith to Him, I am
the way, the truth, and the life. No man
cometh to the Father but by Me.
lb. 16 : 23, 24. Amen, amen, I say
to you : if you ask the Father anything in
My name, He will give it you.

104

THE CATHOLIC FAITH.

Hitherto ye have asked nothing in
My name : ask, and ye shall receive, that
your joy may be full.
Rom. 3 : 24, 25. Being justified freely
by His grace through the redemption that
is in Christ Jesus:
Whom God hath set forth to be a
propitiation through faith in His blood, to
declare His righteousness for the remis
sion of sins that are past,' through the for
bearance of God.
lb. 5 : 1, 2, Therefore being justi
fied by faith, we have peace with God
through our Lord Jesus Christ.
By Whom also we have access by
faith into His grace wherein we stand,
and rejoice in hope of the glory of God.
Ephes. 2 : 18. F'or through Him we
both have access by one Spirit unto the
Father. lb. 3 : 12. In whom we have bold
ness and access with confidence by the
faith of Him.
1 Tim. 2:5,6. For there is one God,
and one Mediator between God and men,
the man Christ Jesus.
Who gave Himself a ransom for all,
to be testified in due time.
Heb. 2 : 17. Wherefore in all things
it behooved Him to be made like unto
His brethren, that He might be a merci
ful and faithful high priest in things per
taining to God, to make reconciliation for
the sins of the people.

Hitherto you have not asked anything
in My name. Ask, and you shall receive :
that your joy may be full.
Rom. 3:24, 25. Being justified freely
by His grace, through the redemption that
is in Christ Jesus.
Whom God had proposed to be a
propitiation, through faith in His blood.
to the showing of His justice for the re
mission of former sins.
lb. 5:1,2. Being justified therefore
by faith, let us have peace with God
through our Lord Jesus Christ.
By Whom also we have access through
faith into this grace, wherein we stand,
and glory in the hope of the glory of the
sons of God.
Ephes. 2: 18. For by Him we have
access both in one Spirit to the Father.
lb. 3 : 12. In Whom we have bold
ness and access with confidence by the
faith of Him.
1 Tim. 2:5,6. For there is one God,
and one Mediator of God and men, the
man Christ Jesus :
Who gave Himself a redemption for
all,. a testimony in due times.
Heb. 2 : 17. Wherefore it behooved
Him in all things to be made like unto
His brethren, that He might become a
merciful and faithful high-priest before
God, that He might be a propitiation for
the sins of the people.

Century I.
H E R M A S .

Sic, inquit, nemo intrabit in regnum
Dei, nisi qui acceperit nomen Filii Dei.
Si enim in civitatem aliquam volueris in
trare, et civitas ilia cincta sit muro, et
unam habuerit tantummodo portam, num-
quid porteris aliunde intrare civitatem
illam, nisi per portam, quam habet? Et
quonam modo, inqam, domine, aliter fieri

Thus, said he, no man shall enter
into the kingdom of God, but he that
shall receive the name of the Son of God.
For if you would enter into some city,
and that city be surrounded by a wall, and
have only one gate, could you enter into
that city in any other way except through
that gate which it has? And how, Sir, I

THE CATHOLIC FAITH.

105

potest ? Sicut ergo, inquit, in illam urbem
non potest intrari, quam per portam ejus ;
ita nee in regnum Dei potest aliter intrari,
nisi per nomen Filii ejus, qui est ei cha-
rissimus. — Porta vero Filius Dei est, qui
solus est accessus ad Deum. Aliter ergo
nemo intrabit ad Deum, nisi per Filium
ejus. — Pastor, L. 3, similit. 9, c 12,
p. 420.

said, could I do it otherwise ? As, there
fore, said he, that city could not be
entered but by its gate, so neither can the
kingdom of God be entered, but through
the name of His son Who is most dear to
Him. — But the gate is the Son of God,
Who is the only approach to God. There
fore no man will go to God but through
His Son.

Century II.
IGNATIUS, BISHOP OF ANTIOCH.

Ei? iarpo? idriv, dapxixd? rs
xai avsvpanxd?, ysvr/rd? xai
aysvT/ro?, kv dapxi ysvdpsvo?
'-)sd?, kv Bavdrw Z<*>r) dXr/Bivi), xai
ix Mapia? xai ix Bsov, apwrov
aa.Br/To? xai tote aaadi)?, 'iT/dov?
.Xpidrd?, d xvpio? r/pwv. — Ep. ad
Ephes. c. 7, p. 158.
Ei? idriv 'Ir/dov? Xpidrd?, ov
dpsivov ovSe'v kdnv. — Ep. ad Mag-
nes., c. 7, p. 178.
Ai aapBsvoi, povov rov Xpid-
rdv apd ocpBaXpwv exete, xai tov
avrov Xarspa kv rai? svxal?, <pw-
ri£6pEvai vad tov avsvparo? ¦ —
Ep. ad Philad. (op. spurium), p. 77, T. 2,
Cotel.
IRENAEUS, BISHOP OF LYONS

There is one physician, both carnal
and spiritual, made and not made, being
God in the flesh, true life in death, both
from Mary and from God, first passible
and then impassible, Jesus Christ, our
Lord.

There is one Jesus Christ, than Whom
nothing is better.
Virgins, have Christ only and His
F'ather before your eyes in your prayers,
being illuminated by the Spirit.

Nee invocationibus angelicis facit
[Ecclesia] aliquid, nee incantationibus,
nee reliqua prava curiositate ; sed munde,
et pure, et manifeste orationes dirigens ad
Dominum, qui omnia fecit, et nomen
Domini nostri Jesu Christi invocans, etc.
— Contr. Haer. L. 2, c. 32, n. 5, col. 830,
Pat. Gr. T. 7.

The Church does nothing by invoca
tion of Angels, or by incantations, or by
other depraved and curious means ; but
decently, and purely, and manifestly di
recting her prayers to the Lord, Who
made all things, and invoking the name
of our Lord Jesus Christ, etc.

Century III.

ORIGEN, PRIEST OF ALEXANDRIA
Tovxov? Si) dyysXov? dad xov
s'pyov avxwv pspaBr/xors? xaXsiv,
svpidxopev avrov? Sid to Bsiov?
sivai,xal Beqv? kv rai? ispai? aors
ovopaZopevov? Tpacpai?- dXX' ovx

Having learnt to call these beings
Angels from their office, we find that they,
from being divine persons, are also some
times called gods in the Holy Scriptures ;
but it is not commanded us to reverence

io6

THE CATHOLIC FAITH.

wdrs apodrdddsdBai r/piv rov? Sia-
xovovvra?, xai cpspovra? i)piv rd
rov Beov dsjisiv xai apodxvveiv
dvri tov Be'v. nddav pkv ydp
Ssr/div, xai Ttpodsvxr/v , xai ivrsvi,-
iv, xai svxapidriav, dvaaspariov
tw kai addi Bew Sia t<v iai adv
rwv dyysXwv dpxispsw? kpipvX',v
Aoyov xai Beov- Ssi/dopsBa Si xai
avrov rov Aoyov, xai ivrsv^opsBa
avrw, xai EvxapidTr/dopsv, xai
apodsvt-dpsBa Si, kdv SvvwpsBa
xaraxovsiv ri)? aspi apodsvxij? xv-
pioXs^ia? xai xaxaxpr/dsw?. — Contr.
Cels., L. 5, c. 4, col.1185, B., Pat. Gr.T.ll.
Eix! kaiXaBopsvo?, on Xpidri-
avoi? XaXsi roi? povw tw Bew Sid
rov '17/dov svxopsvoi?, x. r. X. — lb.
L. 8, c 37, col. 1573, A.

and worship those that minister to us and
bring to us the gifts of God, instead of
God. F'or all requests, and prayers, and
petitions, and thanksgivings ought to be
directed to God, Who is over all, through
the High-Priest, the living Word and
God, Who is above all Angels. And of
this very Word we will make requests, and
will offer petitions to Him, and give
thanks to Him, and pray to Him ; if we
can discern the proper and the improper
use of prayer.

Then, forgetful that he talks to Christ
ians who pray to God alone through Jesus,
etc.

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Hunc [Christum] igitur comitamur,
hunc sequimur, hunc habermus itineris
ducem, lucis principem, salutis auctorem,
coelum pariter et patrem quaerentibus et
credentibus pollicentem. — De idol, vanit.,
c. 15, p. 16.
Quod perveniri non possit ad Deum
patrem nisi per filium ejus Jesum Christ
um. — Lib. Testimon., L. 2, capit. 27,
P- 33- Non posse ad patrem perveniri nisi
per Christum. — lb., L. 3, capit. 24, p. 58.
Agnoscat pater filii sui verba, cum
precem facimus ; qui habitat intus in pec-
tore, ipse sit et in voce, et eum ipsum
habeamus apud Patrem advocatum pro
peccatis nostris, quando peccatores pro
delictis nostris petimus, advocati nostri
verba promamus. — De orat. dom., c. 3,
p. 156.

Christ, therefore, we attend ; Him we
follow, Him we have as the guide of the
way, the prince of light, the author of sal
vation, promising heaven likewise and the
Father to those that seek and believe.
We cannot come to God the Father.
but through His Son Jesus Christ.

We cannot come to the Father, except
through 'Christ.
Let the Father recognize the words
of His Son, when we pray ; let Him that
dwells within the breast be also in the
voice, and seeing we have Him as an Ad
vocate with the Father for our sins, when
we sinners pray for our faults, let us put
forth the words of our Advocate.

Century IV.
LACTANTIUS.

Cujus templi et magni, et aeterni,
quoniam Christus fabricator fuit, idem
necesse est habeat in eo sacerdotium sem-

Seeing that Christ was the builder of
this great and eternal temple, it is neces
sary that the same should possess in it an

THE CATHOLIC FAITH.

IO7

piternum ; nee potest nisi per eum, qui
constituit templum, ad adytum templi et
ad conspectum Dei perveniri. — Instit., L.
4, c. 14, p. 275.

eternal priesthood ; nor is it possible to
approach the sanctuary of the temple and
the sight of God,. but through Flim Who
made the temple.

HILARY, A ROMAN DEACON.

Solent tamen pudorem passi, neglecti
Dei misera uti excusatione, dicentes per
istos posse ire ad Deum, sicut per comites
pervenitur ad regem/ Age, numquid tam
demens est aliquis, aut salutis suae im-
memor, ut honorificentiam regis vindicet
comiti ; cum de hac re si qui etiam tractare
fuerint inventi, jure ut rei damnentur ma
jestatis ? Et isti se non putant reos, qui
honorem nominis Dei deferunt creaturae,
et relicto Domino, conservos adorant ;
quasi sit aliquid plus, quod reservetur
Deo. Nam et ideo ad regem per t'ribu-
nos aut comites itur ; quia homo utique est
rex, et nescit quibus debeat rempublicam
credere. Ad Deum autem, quem utique
nihil latet (omnium enim merita novit),
promerendum, suffragatore non opus est,'
sed mente devota. Ubicumque enim talis
locutus fuerit ei, respondebit illi. — In
Rom. 1 : 22, col. 58, Pat. Lat. T. 17.

Yet when suffering from shame, they
are accustomed to use this wretched ex
cuse for neglecting God, saying that by
means of these men they can go to God,
as men go to a king through his courtiers.
Come, now, is anyone so mad, or forget
ful of his own safety, as to appropriate the
honor of the king to his courtier ; when if
any shall be found to attempt this thing,
they would be justly condemned as cul
prits against their sovereign ? And yet
these men do not think themselves guilty,
who transfer the honor of the name- of
God to the creature, and having left the
Lord, adore their fellow-servants ; as if
there were something more which could
be reserved to God. For, for this reason
we go to a king through tribunes or court
iers, because the king is a man merely,
and knows not to whom he ought to en
trust his affairs". But in rendering God
favorable, Whom nothing escapes, for He
knows the deserts of all men, there is' no
need of a partisan, but of a devout mind.
F'or wheresoever such an one shall address
Him, He will reply to him.

BASIL, BISHOP OF CAESAREA.

'0 roivvv vad xdv Bdvaxov wvf
hSw? on si? 6 dw'Cwv, si? 6 Xvrpov-
psvo?, 'Eai doi, (pr/div, f/Xaida, dw-
ddv ps dad ddBsvsia?. — In Ps. 7,
n. 2, p. 140, B., T. 1. v

He, therefore, being at the point of
death, knowing that there is One that
saves, One that ransoms, says : In Thee
have I hoped, save me from infirmity.

AMBROSE, BISHOP OF MILAN.
Let Christ be our Head, because He
is the Head of the man : let Him be our
eye, that through Him we may see the
Father: let Him be our voice, through
Whom we speak to the Father : let Him
be the right hand, through Whom we
offer our sacrifice to God the Father.

Ipse [Christus] sit caput nostrum,
quia caput viri Christus : ipse oculus nos-
ter, ut per ilium videamus Patrem : ipse
vox nostra, per quem loquamur ad Pa
trem : ipse dextra, per quem Deo Patri
sacrificium nostrum deferamus : etc. — De
Isaac et anim., n. 75, col. 530, Pat. Lat.
T.14.

io8

THE CATHOLIC FAITH.

Quid enim tam proprium Christi,
quam advocatum apud Deum Patrem as-
tare populorum, mortem suam offerre pro
cunctis, etc. — In Ps. 39, u. 8, col. 1060,
lb. Quia sicut unus Deus, ita et unus
mediator Dei et hominum homo Christus
Jesus. Ipse est solus qui redimet hom-
inem, vinc'ens pietate germanos ; quia pro
alienis sanguinem suum fudit, quem nemo
potest offerre pro fratre. — Sed quare solus
hie redimet ? Quia nemo potest eum
aequare pietate ; ut pro servulis suis ani
mam suam ponat ; nemo integritate ; om
nes enim sub peccato, omnes Adae illius
subjacent prolapsioni. Solus Redemptor
eligitur, qui peccato veteri obnoxius esse
non possit. — In Ps. 48, n. 13, col. 1160,
lb. Propitiatio omnium Christus est, et '
ipse est universorum redemptio. — lb., n.
15, col. 1161.
Nemo ergo sibi arroget, nemo de
meritis, nemo de potestate se jactet : sed
omnes speremus per Dominum Jesum mis-
ericordiam invenire ; quoniam omnes ante
tribunal ejus stabimus. De illo veniam,
de illo indulgentiam postulabo ; quae enim
spes alia peccatoribus ? — In Ps. 118, serm.
20, n. 14, col. 148S, lb., T. 15.

F'or what is so proper to Christ, as to
stand by God the Father as an advocate
for the people, to offer His death for all,
etc. Because as (here is one God, so also
there is. one Mediator between God and
men, the man Christ Jesus. It is He
alone who redeems man, surpassing His
brethren in affection ; because He poured
out His blood for strangers, which no one
can offer for a brother. — But wherefore
does He alone redeem ? Because no man
can equal Him in affection ; so as to lay
down his life for his servants : no man in
uprightness ; for all are under sin, all lie
under that downfall of Adam. He alone
is chosen as a Redeemer, Who cannot be
beholden to that .old sin.
.Christ is the propitiation of all, and
He is the redemption of all.
Let no man, therefore, arrogate any
thing to himself, let no man boast of his
merits,. let no man boast of his power: but
let us all hope to find mercy through the
Lord Jesus ; since we shall all stand be
fore His judgment-seat. Of Him will I
ask pardon, of Him indulgence ; for what
other hope is there for sinners?

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Tavra ovv siSovs?, dyaar/roi,
dsi apd? rov Beov xaracpsvyw-
psv , rov xai fiovXopsvov xai Sv-
vdpsvov Xvdai 7/pwv rd? dvpepo-
pd?> 'AvBpwpov? pkv ydp orav Ss'y
aapaxaXs'dai xai avXwpoi? r)pa?
dvvrvxsiv dvdyxT/ aporspov, xai
aapadirov? xai aoXaxa? aapaxaX-
e'dai, xai dSdv aoXXi/v dasXBsiv ¦
kai Sk xov Bsov ovSkv xotovxdv
kdxiv, dXXd xcopl'> psdixov aapa-
xaXsixai, x&pl1* XPW<*ra"'> £<ap2J
SaadvT/? kaivsvsi x-y Ssr/di ¦ dpxsi
pdvov fioi/dai ry xapSia xai Sdx-
pva apodsveyxai, xai svBiw? sid-
sXBwv avrdv kaidaddy. — De Poenit.
Hom. 4, c. 4, p. 361, AB., T. 2.

Knowing these things, therefore, breth
ren, let us always flee to God, Who is both
willing and able to dispel our misfortunes.
F'or when it is necessary for us to call upon
men, we must first have recourse to door
keepers, and are obliged to invoke para
sites and flatterers, and to undertake a
great journey : but with God there is noth
ing of this kind ; but He is called upon
without any mediator, without money,
without expense He assents to our peti
tion ; it is sufficient to cry with the heart
only, and to offer tears, and straightway
entering in, you have moved Him.

THE CATHOLIC FAITFI.

IO9

Opa cpiXodutpov ipvxi)v. EXs'i/-
ddv ps ¦ ovx e.xw xazopBwpara fii' v,
ovx sxoo aappr/diav aoXirsia?- iai
f.Xsov xaracpsvyw, iai rdv xoivdv
rwv dpaprr/xorwy Xipsva • kal
fXsov xaracpsvyw, oaov Sixadrr}-
piov ovx fdriv, oaov dvf^eradro? r)
doorr/pia- xairoi ovrw a' vr/pd ovQa
xai aapdvopo?, icoXpr/ds apodsX-
Bsiv. Kai opa yvvaixo? tpiXodo-
ipiav- ov aapaxaXsi 'Idxwflov, cv
Ss'srai 'Iwdvvov, ovSk apodspxsrai
Hsrpw, ovSi SisxEps xdv x°pov.
Ovx sxoo psdixov xpsiav, dXXd Xa-
fiovda rr/v psxdvoiav dvvr/yopov ,
avrij xy ai/yy apodspxopai. — Hom.
in dimiss. Chanan. Horn., c. 4, p. 519,
DE., T. 3. Horn. 30 in Rom. 15,
DIDYMUS, BISHOP
Avxd? ydp kdnv d xpicr)? Zwv-
twv xai vExpwv, tovt' idriv 81-
xaiwv xai dpapzwXwv, d aapsxwv
aipsdiv dpapciwv zoi? aidzsvovdiv
tw dvopari avrov xai dw\wv r/ua?
iSia. Sd\r/ xai Swpsa- xai kv ovSsvi
dX\w idriv dwrr/pia. — De Trinit., L.
I, c. 29, col. 414, B., Pat. Gr. T. 39.

Behold the soul of a Philosopher.
' Have mercy upon me ' ; I have not the
confidence of an upright life, I have not
the assurance of well-ordered life ; I flee
to mercy, to the common refuge of sin
ners ; I flee to mercy, where there is no
tribunal, where there is security without
inquiry. Wherefore though she were thus
wicked and sinful, she dared to approach.
And mark the wisdom of the woman . She
entreats not James, she beseeches not
John, neither does she come to Peter, nor
does she break through the crowd. I
have no need of a mediator, but taking
repentance as an advocate, I go to the
Fountain itself.

C. 4, p. 818, AB.,T. 9.
OF ALEXANDRIA.
F'or He is the Judge of the living and
dead, that is, of the just and of sinners ;
He grants remission of sins to those that
believe on His name, and saves us by His
own glory and grace ; and there is salva
tion in no other.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Quem invenirem qui me reconciliaret
tibi ? Ambiendum mihi fuit ad Angelos ?
Qua prece? quibus sacramentis? Multi
conantes ad te redire, neque per seipsbs
valentes, sicut audio, tentaverunt haec, et
inciderunt in desiderium curiosarum visio-
num, et digni habiti sunt illusionibus. —
Tu autem, Domine, cui reconciliari su-
perbe quaerebant, immortalis et sine pec
cato. Mediator autem inter Deum et
homines oportebat ut haberet aliquid sim
ile Deo, aliquid simile hominibus : ne in
utroque hominibus similis, longe esset a
Deo ; aut in utroque Deo similis, longe
esset ab hominbus, atque ita mediator non
esset. — Confess., L. 10, c 42, n. 67, col.
807, 808, Pat. Lat. T. 32.

Whom could I find to reconcile me to
Thee ? Was I to betake myself to Angels ?
With what prayer ? By what sacraments ?
Many striving to return to Thee, nor able
of themselves to do this, as I hear, have
tried these things, and have fallen into a
desire for curious visions, and have de
served illusions. — But Thou, O Lord, to
Whom they proudly sought to be recon
ciled, art immortal and without sin. But
a mediator between God and man ought
to have some likeness to God, and some to
man : lest being similar to man in both
cases, he might be far from God ; or,
being in both similar to God, he might be
far from man, and thus would not be a
mediator.

I IO

THE CATHOLIC FAITH.

Ille talis vir [Joannes] non dixit, Ad
vocatum habetis apud Patrem ; sed, Si
quis peccaverit, advocatum, inquit, habe-
mus. Non dixit habetis ; nee, me habetis,
dixit : nee, ipsum Christum habetis, dixit :
sed et Christum posuit, non se ; et habe-
mus dixit, non habetis. Maluit se ponere
in numero peccatorum, ut haberet advoca
tum Christum, quam ponere se pro Christo
advocatum, et inveniri inter damnandos
superbos. Fratres, Jesum Christum jus
tum, ipsum habemus advocatum ad Pa
trem ; ipse propitiatio est peccatorum nos-
trorum. Hoc qui tenuit, haeresim non
fecit ; hoc qui tenuit, schisma non fecit. —
Nam Apostolus dicit plebi, Orantes simul
et pro nobis. Orat Apostolus pro plebe,
orat plebs pro- Apostolo. Oramus pro
vobis, fratres : set et vos orate pro nobis.
Invicem pro se omnia membra orent,
caput pro omnibus interpellet. — Tract. I
in Ep. Joan., n. 8, col. 1983, 1984, lb.,
T..35. Etiam Apostoli scripserunt plebibus
ut orarent pro se, et Apostoli orantes dice-
bant : Dimitte nobis debita nostra : et
apostolus Joannes dixit: Advocatum habe
mus apud Patrem Jesum Christum jus
tum, et ipse est exoratio pro peccatis nos
tris. Sed illud de illo sacerdote scriptum
est, quem isti non intelligunt, ut admon-
eretur populus in prophetia talem se debere
agnoscere sacerdotem, pro quo nullus pos
set orare. Quis est autem pro quo nullus
orat, nisi ille qui pro omnibus interpellat ?
— Itaque, O popule, talem elige sacerdo
tem, pro quo non cogaris orare, sed cujus
oratione pro te securus esse possis, Ipse
est Dominus noster Jesus Christus, unus
sacerdos, unus Mediator Dei et hominum,
homo Christus Jesus. — In Ps. 36, serm. 2,
n. 20, col. 377, 378, lb., T. 36.
Ipse sacerdos est, qui nunc ingressus
interiora veli, solus ibi ex his qui carnem
gestaverunt, interpellat pro nobis. — In Ps.
64, 11. 6, col. 777, lb.

He [John] being such a man, did not
say, Ye have an Advocate with the Father ;
but, If any man sin, we, he said, have an
Advocate. He did not say ye have ; nor,
ye have me ; nor did he say, ye have Christ '"
Himself : but he both put Christ, not him
self ; and we, he said, have, not ye have.
He preferred to place himself in the num
ber of sinners that he might have Christ
his Advocate, than to declare himself an
advocate instead of Christ, and be found
among the proud who must be condemned.
Brethren, we have Jesus Christ the right
eous for an Advocate to the Father ; He
is the propitiation for our sins. He that
hath held this, hath not made heresy ; he
that hath held this, hath not caused schism.
— F'or the Apostle says to the people :
Praying at the same time for us also. The
Apostle prays for the people, the people
pray for the Apostle. We pray for you,
brethren ; but do ye also pray for us. Let
all the members pray mutually for one
another ; let the Head intercede for all.
The Apostles even wrote to the peo
ple that they should pray for themselves,
and the Apostles, praying, said : Forgive
us our debts ; and the Apostle John said :
We have an Advocate with the Father,
Jesus Christ the righteous, and He is the
propitiation for our sins. But this was
written of that Priest, Whom these un
derstood not, that the people might be
admonished in prophecy that they ought
to acknowledge such a Priest, for Whom
no one could pray. But who is he for
whom no one prays, but He Who inter
cedes for all ? — Therefore. O people,
choose such a Priest for whom you are
not compelled to pray, but by whose
prayer for you, you can be secure. He
is our Lord Jesiis Christ, the one Priest,
the one Mediator between God and man,
the Man Christ Jesus.
He is the Priest, Who, having now
entered within the veil, alone there of
those that have been in the flesh, inter
cedes for us.

THE CATHOLIC FAITH.

I I I.

Quoniam non est justa oratio, nisi per
Christum, quem vendidit [Judas] immani-
tate peccati : oratio autem quae non fit per
Christum, non solum non potest delere
peccatum, sed etiam ipsa fit in peccatum.
— In Ps. 108, n. 9, col. 1436, lb., T. 37.
Si vero ita diceret, Haec scripsi vobis,
ut non peccetis : et si quis peccaverit, me-
mediatorem me habetis ad Patrem et ego
exoro pro peccatis vestris (sicut Parmeni-
anus quodem loco mediatorem posuit epis-
codum inter populum et Deum) ; quis eum
ferret bonorum atque fidelium Christian
orum? quis sicut apostolum Christi, et
non sicut antichristum intueretur? — Hom
ines enim omnes Christiani invicem se
eommendavit orationibus suis. Pro quo
autem nullus interpellat, sed ipse pro om
nibus, hie unus verusque Mediator est :
etc. — Ecclesiae se orationibus et ipse
[Paulus] commendat : nee mediatorem se
facit inter populum et Deum ; sed rogat
ut pro' se orent invicem omnia membra
corporis. Christi : etc — Nam si esset me
diator Paulus, essent utique et. caeteri
co-apostoli ejus ac sic multi mediatores
essent ; nee ipsi Paulo constaret ratio qua
dixerat, Unus enim Deus, unus et media
tor Dei et hominem homo Christus Jesus.
— Contr. Parmen, L. 2, c. 8, n. 15, 16,
col. 59, 60, lb., T. 43.
Sinete, inquit, parvulos ad me venire,
id est, nolite illos credere me non indi-
gere ; non enim possunt venire in regnum
Patris mei nisi per me. Denique ait, Ego
sum via, Veritas et vita ; nemo ad Patrem,
nisi per me venit. — Hypog., L. 5, c. 7,
h. 12, col. 1655 (op. spurium), in Append.,
lb., T. 48. %

There is no lawful prayer except
through Christ, Whom Judas sold by a
heinous sin : but prayer that is not made
through Christ, not only cannot do away
with sin, but itself even becomes a sin.
But if he had said thus : This I have
written unto you, that ye sin not : and if
any man sin, ye have me a mediator to
the F'ather, and I pray for your sins (as
Parmenianus in a certain place made the
Bishop a mediator between the people and
God); what good and faithful Christian
could endure him ? Who would look upon
him as an Apostle of Christ, and not as
Antichrist? — For all Christian men mu
tually commend themselves to each other's
prayers. But He that intercedes for all,
and for Whom no one intercedes, Fie is
the only and true Mediator: etc! — Paul
also commends himself to the prayers of
the Church : nor does he make himself a
Mediator between the people and God,
but asks that all the members of Christ's
body should pray mutually for one another:
etc. — For were Paul a mediator, so also
would his other -fellow-Apostles be, and
there would thus be many mediators ; nor
would Paul's reason be consistent with
himself, whereby he had said : F'or there
is one God, and one Mediator between
God and man, the Man Christ Jesus.
Let little children, He said, come
unto Me, that is, let them not believe that
they have no need of Me ; for they can
not come into the kingdom of My Father
but through Me. Accordingly He said :
I am the way, the truth and the life ; no
man cometh to the Father, unless he come
through Me.

Tract. 13 in Ep. Joan., n. 4, col. 1494, lb., T. 35 ; in Ps. 34, serm. 2,
n. 5, col. 336, lb., T. 36 ; De Civ. Dei, L. 9, c. 15, col. 268, 269, lb., T. 41.

Index Expurgatorius Hispanus.
— Op. August. Index Tom. v, Basil, 1570.
Delenda quae sequuntur. Angelos non
posse esse mediatores nostras. — Page 51.

Works of Augustine. — Index to Tom.
v, Basil, 1570. What follows must be re
moved : Angels cannot be our Mediators.

I 12

THE CATHOLIC FAITH.

Century V.
CYRIL, BISHOP OF ALEXANDRIA.

Ovx srspov kx«vdr/? dSdv ri)?
apd? Beov oixsiorr/po?, si pi) Si'
viov. Kai ds tovto SiSd^si, Xs'ywv
avrd?, ovSsi? epxErai apd? rdv aa-
rs'pa si pi) Si kpov. — In Joan., L. n,
c. 8, p. 967, DE., T. 4.

There is no other way of coming to
God, but through the Son. And He will
teach you this, Himself saying : No man
cometh to the F'ather but through Me.

THEODORET, BISHOP OF CYRUS.

Kai xaBdasp d Suo nvd? apd?
dXXr'/Xov? Zvyopaxovvra? xaraX-
Xd^ai (iovXdpsvo?, . psdo? yivo- ¦
psvo?, xai rovrov pkv ry 8sl-id
X^pi, rovrov 8k ry svwvvpw xar-
exwv, si? cpiXiav dvvdarsi - ovrw?
avrd? rrj Bsia cpvdsi ri)v dvBpw-
asiav svwda?, dxr/parov xai dSid-
Xvrov sipi)v7/v kapaypacsvdaro. —
In 1 Tim. 2,- p. 648, T. 3.

And as one wishes to reconcile two
that are contending among themselves,
placing himself in the midst, and setting
the one on the right hand, and the other
on the left, unites them in friendship ; so
He, uniting the human with the Divine
nature; made unbroken and indissoluble
peace.

APOSTOLIC CONSTITUTIONS.

OvSk ydp tw aavzoxpdzopi
Bew apodsXBsiv kdziv, eav pi/ Sid
Xpidrov. — L. 2, c. 28, p. 244, T. 2,
Cotel.

For neither is it possible to come to
Almighty God, but through Christ.

Century VI.

PROCOPIUS GAZAEUS.

Ad hunc [Christum] respiciamus, et
liberabimur ab consortio et cohabitatione
malorum, caesis affectibus putridis et feti-
dis. — In Exod. 8 : 6, col. 553, 554, Pat.
Gr. T. 87.
N am semper est nobis [Christus] pra-
csto, et vocatis parat viam, ut per eam ad
Patrem ingredi possint, agens partes me
diatoris et arbitri. Imposibile namque
est, ut appropinquemus Deo Patri citra
opem mediatoris et arbitri Christi. — In
Exod. 24, col. 633, 634.

Let us look to Christ, and we shall
be liberated from the fellowship and co
habitation of evils, the putrid and foul
affections having been cut off.
For Christ is always present to us,
and prepares the way for those that are
called, that through it they may enter to
the F'ather, acting the part of a Mediator
and Arbiter. For it is impossible for us
to approach God the Father without the
aid of the Mediator and Arbiter Christ.

THE CATHOLIC FAITH. 113
Century IX.
AGOBARDUS, BISHOP OF LYONS.
Quod inter Deum et homines nullus No other Mediator is to be sought for
sit alius mediator quaerendus, nisi ille qui - between God and man, than He Who is
Deus et homo est. — Lib. contr. superstit, both God and man.
eorum, etc., c. 3, p. '226.

Chapter III.
One of the greatest arguments which the Catholic writers objected
against the Arians, in proof of the Divinity of our Saviour, was that
Christ was everywhere invoked as a Mediator, and that Christians placed
their hopes in Him, affirming that if He were a mere man or creature,
no such honors would be paid Him, inasmuch as worship is only due to
the Divine nature, and Scripture judges him accursed that puts his trust
in man. St. Hilary sharply rebukes the impiety of certain Arians who
inconsistently worshiped Christ, though accounting Him a mere creature.
How easily could the Arians have retorted, had Saint worship or any
thing akin to it existed in those early ages, by saying : Yet you invoke
the Saints and ask them to intercede for you as mediators, and they, as
yourselves will readily admit, are but creatures. But as we nowhere
read that the Arians did' ever bring this pertinent objection against the
Catholics, we infer that they had no occasion to charge the worshipers
of Him Who is God with inconsistency. Century III.
ORIGEN, PRIEST OF ALEXANDRIA.
"Eva ovv Beov, w? daoSsSwxa- We worship, therefore, one God, the
lisv, rdv Haripa xai rdv Tiov Father and Son, as we have explained;
Bspaasvopsv ¦ xai psvsi r/piv d and therefore there remains to us against
apd? rov? aXXov? drEvr/? Xoyo? • others the pdwerful reason : we do not
xai ov rdv evayxd? ys tpavera, w? worship one who has lately appeared and
apozEpov ovx ovza, va£pBp7/dx£vo- did not exist previously.
psv. — Contr. Cels., L. 8, c. 12, col. 1533,
B., Pat. Gr. T. 11.
Cognovit enim Jesus non solum quod For Joshua knew not only that He
ex Deo est, sed quia Deus est. Non enim was from God, but that He was God.
adorasset, nisi agnovisset Deum. Quis He would not have adored Him had he
alius est princeps militiae virtutum Dom- not known that He was God. Who else
ini, nisi Dominus noster Jesu Christus ? — is the prince of the host of the Lord, but
Hom. 6 in Jesu Nav., c. 2, col. 855, A., our Lord Jesus Christ?.
lb., T. 12.

ii4

THE CATHOLIC FAITH.

NOVATIAN, A PRIEST OF ROME.

Si homo tantummodo Christus, quo
modo adest ubique advocandus, cum haec
hominis natura non sit, sed Dei, ut adesse
omni loco possit ? Si homo tantummodo
Christus, cur homo in orationibus medi
ator invocatur, cum invocatio hominis ad
praestandam salutem inefficax judicetur?
Si homo tantummodo Christus, cur spes in
ilium ponitur, cum spes in homine male-
dicta referatur ? — De Trin. c. 14, col. gog,
Pat. Lat., T. 3.

If Christ be only a man, how is He
everywhere present to be invoked ; seeing
this is not the nature of man, but of God,
to be able to be present in every place ?
If Christ be only a man, why is a man in
voked as a mediator in prayer ; seeing the
invocation of man to furnish deliverance
is judged ineffectual ? If Christ be only a
man, why is hope reposed in Him ; seeing
hope in man is declared accursed ?

Century IV.
ATHANASIUS, BISHOP OF ALEXANDRIA.

Eixorw? d HavXo? ainwpsvo?
rov? "EXXr/vai on rr/v dppoviav
xai rr)v rd%iv rrj? xridsw? Bew-
povvrE?, ov Siavoovvrai aspi tov
kv avxfj 87/piovpyov Xoyov ¦ xd
ydp xxidpara pt/vvei rdv iavxwv
ST/piovpyov iva Si avrwv xai rdv
dXT/Bivdv Bsdv vor)dwdi, xai aav-
dwvrai ri)? si? rd xridpara Xar-
psia?. — Contra. Arian. Orat. 1, u. 12,
p. 416, T. 1.
Kridpa ydp xrijpan ov apod-
xvveX, dXXd SovXo? SEdadrr/v , xai
xridpa Bsdv. nsrpo? pkv ovv d
aaddroXo? apodhwi/dai IsXovia
rdv Kopvi/Xiov xwXvsi, Xs'ywv on
xixyw dsvBpwad? kipi. "AyysXo- 8s
BeXovto) apodxvvrjdai rdv Iwvd-
vt/v iv rj daoxaXvi/isi, xwXvei,
Xe'ywy ¦ Spa pi) ¦ dvvSovXd? dov
iiui, xai roSy aSsXipwv dov r&Jj'
apocpr/rwv , xai r&5V rn/povvrwv
rov? Xoyov? rov /Ji/JAiov rovrov-
rw Bew apodxvvr/dov. Ovx 'ovv
Beov idn pdvov rd a podxvv sidBai ,
xai tovto 'idadi xai avroi oi dy-
ysXoi, on xav dXXwv rai? Sd^ai?
vatyxa>6'lv ' dXXd xxidpara advrs?
sidi, xai ovx sidi rs3V apodxvvov-
psvwv, aXXd rwv apodxvvovvrwv
rdv Ssdadrr/v. — Contr. Arian. Orat. 2,
n. 23, p. 491.

Very justly Paul rebukes the Gentiles,
that beholding the harmony and order of
the creation, they thought not of the
Word, the Creator, in it (for the creature
reveals its creator), that through them they
might know the true God, and cease from
the worship of the creature.

For the creature does not worship the
creature, but the servant his Lord, and the
creature his God. Therefore the Apostle
Peter forbids Cornelius wishing to adore
him, saying : I also am a man. The
Angel forbids John desiring to worship
him in the Apocalypse, saying : See thou
do it not ; I am thy fellow-servant, and of
thy brethren the Prophets, and of those
that keep the words of this book ; worship
God. Therefore God alone is to be wor
shiped, and the Angels themselves know
this, that though they surpass others in
glory, yet they are all creatures, and are
not of the number of those who are to be
worshiped, but of those who worship the
Lord.

THE CATHOLIC FAITH.

H5

Ovx av yovv sv^aro ti? Xaftsiv
aapd tov Beov xai rwv dyys'Xwv,
r) aapd rivo? rc3V dXXwv xridpd-
r&»-, ovSi av s'taoi n?, Swr/ doi d
Bsd? xai d ayysXo?, dXXd aapd
aarpd? xai rov viov, Sid tt)y kvd-
T7/ra xai ri)v evoeiSt) Sddiv. — Contr.
Arian. Orat. 3, n. 12, p. 561.
Avdyxi/ Si avrov? ovrw rvq>-
XwBsvra?, on piv apodxvvovdi
rw aysvr/rw, xaravwri^EdBai rdv
ysvT/Tov ¦ on Si apodspxovrai rw
xridpan, daodrpscpEdBai rdv xrid-
rr/v. — Atari ovv oi 'Apsiavoi xoi-
avxa XoyiZopsvoi xai voovvrs?, ov
dvvapiBpovdiv sdvrov? psrd rwv
'EXXr/vwy ; xai ydp xdxsivoi, wd-
asp xai ovroi, r-y xridsi Xarpsv-
ovdi aapd rdv xridavra rd aavra
Bsdv. — Contr. Arian. Orat. 3, n. 16,
P- 564- OvSav ovv [Xpidrd?] Siacpepsi
r/pwv xard rdv avrwv Xoyov, wdr'
si dvpapodxvvsi? rdv dvBpwaov
rq? Bew Xoyw xard rrjv kvoixr/div,
dvpapodxvvsi xai toi? dyioi? Sid
rdv kvoixovvra kv avroi? • xai
aw? ovx droaov ; — De incarnat. Verb.
Dei (op. dubium), n. 3, p. 35, T. 2.
Index Expugatorics Hispanus. —
In S. Athanasii opera ed. Basiliae, 1564.
In indice dele sequentia. Adorari solius
Dei esse. — Page 44.
Editio Gr.-Lat. ex offic. Commelin-
iana, 1601, Tom. 1. — In indice delenda
sequentia. Angeli non sunt, dele, non
sunt adorandi. Non petendum quid ab
eis. Angeli non sunt invocandi. Invo-
catio nee Angelis, nee ullae creaturae com-
petit. Sancti non sunt adorandi, non in
vocandi. — lb.
In Tom. 2, op. Athanas. — In indice
sequentia deleantur. Adoratio cultus est
soli Deo vero debitus. Non Angelis de-
ferendus. Non homnibus. Adorari non
debet quod non est ejusdem naturae cum
Deo.— lb.

No one would pray to receive any
thing from God and the Angels, or from
any other creature ; — neither would any
one say : May God and the Angel give
thee ; — but from the Father and the Son,
on account of their unity and single will.

It is necessary for those who are so
blind, to turn away from that which is
made, seeing they worship what is not
made ; and, on the other hand, to turn
away from the Creator, seeing they wor
ship the creature. — Why, then, do not
the Arians, thinking and contriving such
things, number themselves with the Gen
tiles ? For they also, as well as the
Gentiles, worship the creature instead of
God the Creator of all things.

Christ differs in nothing, then, from
us according to their opinion ; so that if
you worship man together with God the
Word on account of the in-dwelling, wor
ship the Saints also on account of Him
Who dwells in them. And how would
this not be absurd ?
Works of St. Athanasius, ed. Basil,
1564. — Remove the following in the In
dex : It belongs to God alone to be adored.
Edition Gr.-Lat. ex offic. Commelin-
iana, 1601, T. 1. — In the Index the follow
ing are to be removed : Angels are not,
remove, are not to be adored. We are not
to ask anything from them. Angels are
not to be invoked. Invocation does not
befit Angels, nor any creature. The
Saints are not to be adored, nor invoked,
In Tom. 2, Works of Athanasius. —
In the Index let the following be removed:
Adoration is worship which is due to God
alone. It is not to be transferred to
Angels, nor to men. That ought not to
be adored which is not of the same nature
with God.

n6

THE CATHOLIC FAITFI.

HILARY, A ROMAN DEACON.

Si ergo soli Deo serviendum dicit, et
Christo servire praecepit, in unitate Dei
est Christus, nee dispar aut alter Deus ;
quando cum soli Deo serviendum lex di
cat, communiter utique Christo serviens
Deo placere praedicatur. — In Rom. 5 : 12,
col. 92, B., Pat. Lat. T. 17, Op. Ambros.

If, then, he says that we are to serve
God alone, ¦ and commands us to serve
Christ, Christ is in unity with God, nor is
He an inferior or another God ; seeing
that when the Law says that we shall
serve God alone, he is jointly said to please
God that serves Christ.

HILARY, BISHOP OF POICTIERS.

Scisne nunc, haeretice, in quo spiritu
dicas Christum creaturam ? Cum enim in
anathemata sint, qui servierunt creaturae
potius, quam Creatori ; Christum creatu
ram confitens, quid sis, intellige, qui non
ignores, quin in maledicto sit religio crea
turae. — De Trim, L. 8, c. 28, p. 240,
T. 1.

Dost thou not know now, O heretic,
in what spirit thou callest Christ a creat
ure? For since they are accursed that
have served the creature rather than the
Creator ; understand what thou art, con
fessing Christ to be a creature, who art
not ignorant that religion paid to a creat
ure is accursed ?

BASIL, BISHOP OF CAESAREA.

Kai d dsfidpsvo? xai d Xazpsvwv
ry xridsi aapd rdv xridavra, ov
rw Bew cpspEi So^av, dXXd roi?
xridpadiv. "fldrs d xridpa Xsy-
wvti, sira apodxvvwv, yvwpi-
Ze'tw sdvrov tt)y pspiSa ps8! 1/?
XExd^sxai. — Hom. in Ps. 28, n. 2, p.
165, T. 1.
Ei pi) didio? Bsd? 6 Tid?, t|
dvdyxr/? apddcparo? • si pi) dXip
Bivd?, ipEvSi)?- si pr) cpvdsi, Bedsi.
Adefiwv Sk apodcpdroi? xai ipsvSsdi
xai pi) cpvd£i XaxpEVEiv. Ovx td-
rai ydp doi, q.7/di, Bsd? apddcparo?.
Kai d navXo? ¦ 'AXXd tote ptv
ovx EiSdrs? Beov, iSovXsvdars to'?
cpvdsi pi) ovdi Bsoi?. "H ddsfisi? oi
ovrw Xpidrw XacpsvovTE?- 7/ cpvdsi
xai aXsBivd? Bsd?, xai svdE/is''?.
— Adv. Eunom., L. 4, n. 1, p. ,407, T. 1.
Ov ydp ravra, scpr/, BadiXsv?
d ipd? (iovXErai, ovSk xridpa ri
apodxvvsiv dvs'xopai, Bsov te
xridpa rvyxdvwv, xai Bsd? sivat
KExXsvdpsvo?. — Ap. Greg. Naz. Orat.
20 in Basil. Mag., p. 34g, B., T. 1.

And whoso worships and serves the
creature more than the Creator, does not
give glory to Christ, but to creatures. So
that whoever says the creature is anything,
and then worships it, let him know his
part in which he will be placed.

If the Son be not eternal God, He
will be necessarily recent ; if not true,
false ; if not by nature, by adoption. But
it is impious to worship those that are
recent, and false, and not gods by nature.
' For, ' he says, ' there shall not be a recent
God to thee.' And Paul says: But then,
indeed, being ignorant of God, ye served
those that by nature were not gods. Either
they are impious who thus serve Christ, or
by nature He is true God, and they are
pious. For, he (Basil) said : My Emperor
does not desire this ; neither can I hear
to worship any creature, seeing that I am
a creature of God, and am commanded to
be a god.

THE CATHOLIC FAITH.

117

EPIPHANIUS, BISHOP OF CONSTANTLY.

Hpwxov ipwTwpev, aoioi? rpd-
aoi? sxridrai d aapd doi Sid rr)?
Xe'^sw? Tavrr/? npwpsvo? Bsd?; aw?
Si in apodxvv7/xd? sdxai, Ei sdxai
aoir/xo? ; — liar ydp xd xxidxdv
ov apodxvvT/xdv , w? sqyr/. Ei Si
oXw? apodxvvr/xov, aoXXwv dXXwv
vaapxovxwv XTidrwv, ovSkv av
Sioidsi to xai r/pa? psrd rov kvd?
xndrov rd &Xa apodxvvsiv dvv-
SovXa ovra, xai ry avxy dywyy
rrj? dvopadia? vaoasaxoxdxa. —
Haer. 64, al. 44, c 8, p. 532, ABC, T. I,
Ov Xaxpevxia Sk r) xxidi?. kXdx-
psvdav ydp ry xridsi aapd rdv
axidavz a, xai ipwpdvBr/dav . — Haer.
74, ^- 7, P- 895, B.
Aid xovxo ydp xai avxoi ov
apodxvvovpsv adv xd vaops/JT/xd?
ri)v avrov xov Bsov ovdiav, 8id xd
povw apiasiv xw dvvasvBvvw xd
difia? vkpsiv, Haxpi tw dysvr/xw,
xai Tiw tw k^ avrov, xai dyiw
Hvsvpaxi. — Haer. 76, confut. 27, p.
974, B.

First we say, how was He created
who is honored by you as God through
this word? And how will He be ador
able, if He be created ? — For no creature.
as I have said, is to be worshiped, since
there are many other created things, it
would make no difference, should we also
worship all other fellow-creatures with the
one creature, which are also reckoned un
der the same name.

But the creature is not to be served.
F'or they have served the creature more
than the Creator, and have become fools.
Wherefore we also worship nothing
that is inferior to the Divine nature, inas
much as it is proper for us to pay worship
to Him alone Who is absolute, the un-
begotten F'ather, and the Son Who is from
Him, and the Holy Spirit.

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

Ovx eva pkv opov Evdsftsia?
f/yr/ddpsBa apodxvvsiv aaxipa xai
vidv xai dyiov avEvpa, xr)v piav
iv roi? rpidi Bsdrr/ra te xai Svva-
Uiv,p7/S! vaspdiflovTE?, pr/S' vaode-
(iovrs?, — to psv ydp dSvvaxov, xd
8i ddspe?. — Orat. 14, orat. 3 de pace,
p. 221, A., T. 1.
'AXX' si piv xxidpa, aw? si? avxd
aidrsvopsv ; r) kv avrw teXeiov-
psBa ; ov ydp rovrov idn -aidTEv-
eiv ei? ti, xai itEpi avrov aidxsvEiv.
To pkv ydp idxi Bsdxr/ro?, rd Sk
aavrd? apdyparo?. — Orat. 37, de Sp.
Sanct., p. 596, AB.
— ~S,ijisiv Beov tov aaripa,
Beov tov vidv, Bsdv to nvsvpa to
dyiov, rpsi? iSidxT/ra?, Bedri/Ta
piav, x. x. X. — Ei pkv ydp ov apod-

Shall we not observe one rule of piety
to worship the Father, and the Son, and
the Holy Spirit, the one Godhead and
power in three Persons, worshiping noth
ing above or below Them, — for the former
would be impossible, the latter impious ?

But if Fie is a creature, how do we
believe in Him ? or how are we perfected
in Him ? For to believe in a thing, and
to believe about a thing is not the same
thing. The one accords with the God
head, the other with anything.
— We worship God the Father, God
the Son, God the Holy Ghost, three Prop
erties, one Godhead, etc. — For if the Spirit
is not to be adored, how does He make

n8

THE CATHOLIC FAITFI.

xvvr/rdv [xd avsvpa], aw? tpk Beoi
Sid rov fjaaridparo? ; si Sk apod-
xvvr/rdv, aw? ov dsarov ; si Si dsa-
rdv, aw? ov Bsd?; — lb., p. 609, BCD.

me gods through Baptism ? But if He is
to be adored, how is He not to be wor
shiped? But if He is to be worshiped,
how is He not God ?

GREGORY, BISHOP OF NYSSA.

OvSev twv Sid xridsw? ysyovd-
rwv dEfiddpiov sivai roi? dvBpwaoi?
0 Bsio? kvopEBirr/dE Xdyo?- w? ix ad-
dt/? pixpov Seiv idn ri)? BsoavEvd-
rov ypaqii/? rd roiovro paBsiv,
'0 Mwvdrj?, ai aXaxs?, u vdpo?, oi
xaBscij? apoqyf/rai, rd svayyiXsia,
rwv daodrdXwv rd Sdypara adv
rwv, iaidT/? daayopsvovdi rd apd?
rr/v xridiv jiXiasiv. — Contr. Eunom.
orat. 5, p. 572, T. 2.
Index Expurgatorius Hispanus. —
Greg. Nyss., Op. ed. Basil, 1553, 1564..
Fix Indice item dele, Adoranda est sola
Trinitas. — Page 470.

The Divine Word has decreed that
nothing that exists by creation is to be an
object of worship to men, as we may learn
from almost all the inspired Scripture.
Moses, the Tables, the Law, the Prophets'
in order, the Gospels, the decrees of all the
Apostles, equally forbid us to look to the
creature.

Works of Greg. Nyss., ed. Basil, 1553,
1564. — From the Index remove likwise :
The Trinity alone is to be adored.

AMBROSE, BISHOP OF MILAN.

Sed si alienum [Christum] putant, cur
adorant eum, cum scriptum sit : Neque
adorabis Deum alienum ? Aut si non
adorant, fateantur, et finis est ; ne quem
sub religiosi nominis professione decipi-
ant. — De fide, L. 1, c. 11, n. 69, col. 544,
Pat. Lat. T. 16.
Prohibet itaque me Paulus creaturae
servire, et Christo admonet serviendum.
Non ergo creatura Christus. Paulus, in-
quit, servus Jesu Christi. Et bonus ser-
vus qui Dominum recognoscit, ipse crea
turae .;ervire nos prohibet : quemadmodum
ergo Christo ipse serviret, si creaturam
Christum putaret ? Aut igitur desinant
colere quem creaturam appellant, aut de
sinant quem colere se simulant, dicere
creaturam ; ne sub appelatione cultorum
sacrilegia graviora committant. — lb., L. 1,
c. 16, n. 104, col. 552.

But if they think Christ an alien, why
do they adore Him, seeing it is written :
Neither shalt thou adore a strange God?
Or, if they do not adore Him, let them
confess it, and there is an end to this mat
ter ; lest they deceive some one under the
profession of a religious name.
Paul prohibits me, therefore, from
serving the creature, and admonishes me
to serve Christ. Christ, therefore, is not
a creature. " Paul,' he says, ' a servant of
Jesus Christ.' And the good servant that
knows his Lord, he forbids us to serve the
creature. How, therefore, would he serve
Christ if he thought Christ was a creature?
Either, then, let them cease to worship
Him Whom they call a creature, or let
them cease to call Him a creature Whom
they feign they worship ; lest under the
appellation of worshipers, they commit
greater sacrilege.

THE CATHOLIC FAITH.

II9

Si igitur creator est Spiritus, non est
utique creatura ; creaturam enim Aposto-
l I lus creatoremque divisit dicens : Servierunt
creaturae potius quam creatori.
Simul creatori admonet serviendum,
damnando eos qui serviunt creaturae,
cum creatori servitium debeamus. — De
Spirit. Sanct., L. 2, u. 5, n. 44, 45, col.
752, lb.

If, then, the Spirit is a Creator, He
surely is not a creature ; for the Apostle
separates the creature from the Creator,
saying : They have served the creature
rather than the Creator.
At the same time he admonishes us
to serve the Creator, by condemning those
that serve the creature, since we owe
service to the Creator.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Ov ydp Eiasv, si? to ovopa
avrov fidaridai ¦ aXX', 'EaixaXsddp-
svo? rd ovopa rov Xpi6rov • tovtw
Si Seixvvvto? idriv avrdv Bsdv
dvra- ov yap evi exepdv xiva kai-
xaXidadBai, si pi) xdv Beov. — Hom.
47 in Act., c. 3, p. 398, E., T. 9.

For he did not say : Baptize in His
name, but, ' Invoking the name of Christ.'
By this it is shown that He is God, for it
is not lawful to invoke any one else but
God.

DIDYMUS, BISHOP OF ALEXANDRIA.

Ei . kxtpevy eiv xd eyxXr/pa xrj?
xxidpaxoXaxpsia? xov? aidrsvov-
ra? rw Tiw aapsyyva HavXo?, s'n
Sk xai dBsov? daoxaXsi xov? apd
rovrov kxrd? rov Tiov xdv Bsdv
xai Haxipa pdvov kyvwxdxa?- ov
xridpa d Bsd? Adyo?. — De Trinit.,
L. 3, c. 2, n. 14, col. 792, 793, CA., Pat.
Gr. T. 39.
Ei apodxvvsirai aap' dyyiXwv
\yid?~\, aw? ovx a&o? xai aap dv-
rpwawv Ei Sk apodxvvsirai, ov
xridpa. TsBidaidrai yap pi) apod
xvvsiv Beoi?, kasiSi) xridpara. — lb.,
L. 3, c 2, a. 30, col. 797, 800, CA.

If Paul answers those that believe in
the Son, that they escape the charge of
worshiping the creature, and moreover
calls those atheists who before knew God
the Father only without the Son ; God the
Word is not a creature.

If the Son is worshiped by Angels,
how is it not proper that he should be by
men ! But if He is worshiped, He is not
a creature. For it has been ordained by
the Law that we should not worship gods,
since they are creatures.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Ideoque divine ac singulariter in Ec
clesia catholica traditur, nullam creaturam
colendam esse animae (libentius enim lo-
quor his verbis quibus mihi haec insinuata
sunt), sed ipsum tantummodo verum, quae
sunt, omnium Creatorem. — De quant, an
imate, c. 34, n. 77, col. 1077, Pat. Lat.T. 32.

Therefore it is divinely and singularly
delivered in the Catholic Church, that no
creature is to be worshiped by the soul,
(for I speak more freely by these words
whereby these things have been insinuated
to me,) but He only Who is the true Cre
ator of all things that are.

120

THE CATHOLIC FAITH.

Ad summam tamen, ne te hoc lateat,
et in sacrilega convicia imprudentem tra-
hat, scias a Christianis catholicis, quorum
in vestro opido etiam ecclesia constituta
est, nullum coli mortuorum, nihil denique
ut numen adorari, quod sit factum et con-
ditum a Deo, sed unum ipsum Deum qui
fecit et condit omnia. — Ep. 17 ad Maxim.
Madaur, n. 5, col. 85, lb. T. 33.
Itaque quisquis in homine spem pos-
uerit, etiam quem justum et innocentem
novit, maledictus est. Unde et Apostolus
Paulus eos qui dicebant se Pauli esse,
objurgat, et dicit : Numquid Paulus pro
vobis crucifixus est? — Contr. Lit. Petil.,
L. 1, c. 3, n. 4, col. 248, lb. T. 43.
Maledictum plane legis Photinus
evadere non potest, quia spem suam ha
bet in Christo, quem tantum hominem
dicit, cum legat, Maledictus homo 'qui
spem habet in homine. — Non ergo homo
tantum est, in quo spem habere docemur ;
quia vana spes in homine est. — Quaest.
Vet. et Nov. Test., q. 91, ex Nov. Test.
(op. spurium), col. 2285, lb. T. 35.
Si natura Deus non est Filius, sed
creatura ; nee colendus est omnino, nee
ut Deus adorandus, dicente Apostolo, Et
coluerunt et servierunt creaturae potius
quam Creatori. — Serm. 246 (op. spurium),
u. 5, col. 2200, lb. T. 39.

In a word, nevertheless, lest this may
escape you, and draw you rashly into sac-
riligious abuse, you may know from the
Catholic Christians, who have a church
established in your town also, that no dead
man is worshiped, and nothing, in short,
is adored as a divinity which was made
and fashioned by God, but the one God
Himself Who made and established all
things. Therefore whoever places his hope in
man, even in him whom he knows to be
just and innocent, is accursed. Whence
also the Apostle Paul rebukes those who
said that they were of Paul, and says :
Was Paul crucified for you ?
Photinus plainly cannot escape the
curse of the Law, because he places his
hope in Christ, Who, he says, is only a
man, since he reads : Cursed is the man
that places his hope in man. — He is not
man only, therefore, in Whom we are
taught to have hope ; because hope in
man is vain.
If the Son be not God by nature, but
a creature, He is neither to be worshiped
at all,' nor to be adored as God ; the Apos
tle saying, And they have worshiped and
served the creature rather than the Cre
ator.

Century V.
CYRIL, BISHOP OF ALEXANDRIA.

~2,<uvTsBsipivo? Sk, xai cpddxwv
avrdv [vidv] sivai xvpiov , ddsfiw?
kXsyxBr/dy xai xvpiov Xsywv xai
apodxvvwv ov ov cpy? dpoovdiov
sivai rw Bew xai aarpi, xai xxid-
pan pdXXov 7/ Bew xard cpvdiv
Xaxpsvsi?. — Kai on xavxy pdvy
Sei apodxvvsiv, dxovdy adXiv ¦
Kvpiov rdv Bsdv dov apodxvvi/-
dsi?, xai avxw udvw Xaxpsvdsi?. Ei
xoivvv Sid xd pdvov dyaBdv Xi-
ysdBai xdv Bsdv xai aaxepa, kxas-

If you grant and say that the Son is
Lord, you are guilty of an impiety, both
calling Him Lord and worshiping Him
Whom you deny to be consubstantial with
God and the Father, and serve the creat
ure rather than Him Who is God by
nature. — And that this alone (the Deity)
is to be worshiped, hear again : The Lord
thy God shalt thou worship, and Him
only shalt thou serve. If, therefore, be
cause God the Father is said to be good
alone, the Son cannot be good as is the

THE CATHOLIC FAITH.

121

F'ather ; and because the F'ather alone is
said to be Lord and God, the Son cannot
be, according to the strain of reasoning,
Lord and God ; how, therefore, do you
worship Him who is neither Lord nor
God?

If adoration is due from us and Angels
to Flim alone Who is God by nature, and
to no other, and it is ordained concerning
us : Thou shalt worship the Lord thy God ;
but the Spirit commands the Angels to
worship the Son, — then the Son Who is
worshiped is God.

But we would reply, O Emperor, that
we do not, as you think, make a man God,
and dare to worship him who is not God
by nature, etc.

dsirai tov fivai dyaBd? d vid? ov
rw? w? d aarr/p, xai Sid rd sva
XiysdBai Kvpiov xai Beov tov
itazspa, ixasdsizai tov sivai xv-
pio? xai Bsd? d vid?, xard rr)v rov
vor/paro? dxoXovBiav ¦ aw? ovv
apodxvvei? zw pr/re xvpiw pr/rs
Qsw ; — Thesau. Assert. 9, p. 69, BD.,
T. 5- Ei povw Bew tw xard cpvdiv
to apodxvvsidBai aapd te 7/pwv
xai dyyiXwv dcpEiXsrai, sripw 8k
ovSsvi, xai s<p' r/pwv pkv riBsirai,
Kvpiov rdv Bsdv dov apodxvvr/dsi?.
ayyiXoi? Sk ¦ rd avsvpa xeXevei
apodxvvsiv rdv vidv, — Bsd? dpa
kdriv d apodxvvavpsvo? vid?. — lb.
10, p. 78, B.
'Hpsi? Sk, w xpdndrE, rpair/psv
av, ovx, °^s <*u vsvopixa?, teBeo-
aoir/xapsr dvBpwaov, xair ov ovx
orra cpvdsi Bsdv d&ovpsv apod
xvvsiv, x. r. A.— Crmtr. Jul., L. 6, p.
203, AB. Century VI.
FULGENTIUS, BISHOP OF RUSPE
Quod si Filius secundum divinitatem
unus Deus cum Patre non esset, unius cum
eo naturae utique non fuisset ; et si natu
rae alterius esset, creatura sine dubio es
set. Si autem creatura esset, serviendum
ei sanctarum Scripturarum auctoritas non
juberet sed potius prohiberet. In primo
enim decalogi mandato, sicut unius Dom
ini Dei cultura servitusque manifestissime
praecipitur, ita omni creaturae adoratio ac
servitus a fidelibus exhibenda vehementis-
sime prohibetur. — Et quia ipse Deus sibi
soli praecipiens tantummodo serviendum,
seque jubens a fidelibus adorandum, pror-
»sus interdixit ne quis auderet creaturam
adorare, creaturaeque servire ; propterea
in fine illius primi praecepti de omnibus
quae creavit ita loquitur : Non adorabis
ea, nee servies eis ; ego enim sum Dom
inus Deus tuus.

But if the Son were not one God with
the Father according to His Divinity, He
would not be of one nature with Him ;
and if He were of another nature, without
any doubt He would be a creature. But
if He were a creature, the authority of the
Holy Scriptures would not command us to
serve Him, but rather forbid it. For in
the first command' of the Decalogue, as
the worship and service of one Lord God
is most manifestly commanded, so the ex
hibition of adoration and service to any
creature is most strongly forbidden. — And
because God Himself, commanding service
to Himself alone, and commanding the
faithful to adore Him alone, wholly inter
dicted that any one should dare to adore
the creature, and serve the creature ; He,
moreover, at the end of that first precept,
thus speaks of all things which He had
created : Thou shalt not adore them, nor
serve them ; for I am the Lord thy God.

122

THE CATHOLIC FAITH.

Veritatem Dei tenere est unum Deum
colere ; veritatem Dei in mendacium con-
vertere est creaturae servire. — Ep. 8 ad
Donat., c. 4, n. 9, 10, col. 364, 365, Pat.
Lat. T. 65.
Una quippe Veritas unius veri Dei,
imo una Veritas, unus verus Deus, non
permittet servitutem atque culturam veri
Dei creaturae conjungi. Vera quoque re-
ligio, excepto uno vero Deo, nullo Deo
sinit culturae ac servitutis obsequium a
fidelibus exhiberi. — lb., c. 5, n. 12, col.
365, 366.
Unde certum est, vera fide caritateque
sincera, nee dominis quempiam posse ser
vire, nee diis. Unus est enim Deus de-
orum, et Dominus dominorum : qui prop-
terea solus est colendus quia solus est
naturaliter verus Dominus Deus, qui est
Trinitas, Pater et Filius et Spiritus Sanctus.
— De Incarnat., n. 10, col. 579.

To worship one God is to hold the
truth of God ; to serve the creature is to
turn the truth of God into a lie.

There is one truth surely of the one
true God, yea, the one truth, the one true
God, does not permit the service and wor
ship of the true God to be joined to the
creature. The true religion also does not
allow the homage of worship and service
to be shown by the faithful to any god but
the one true God.
Wherefore it is certain that no one
can serve lords or god's with true faith
and sincere charity. For there is one God
of gods, and Lord of lords : Who, more
over, alone to be worshiped, because He
alone is by nature true Lord God, Who is
the Trinity, the Father and Son and Holy
Spirit.

Century VIII. •
ANTONIUS MELISSA, A MONK.

Omne quod creatum est, extra divinam
naturam aut essentiam esse judicare edocti
sumus : Eam vero sulummodo naturam,
quae increata est, colere et venerari didici-
mus, cujus nota et indicium est, nee un
quam coepisse, nee unquam deficere. —
Sermo 1, de fide, col. 116, E., T. 1, La B.

We have been taught to judge every
created being foreign to the Divine nature
or essence ; but we have learnt to worship
and venerate that nature only which is
uncreated, whose distinguishing mark and
character it is, to have neither beginning
nor end.

Chapter IV.
The Scriptures and the ancient Church plainly teach us that wor
ship is to be paid to God alone. To the ancient Catholic Church the
Holy Trinity was the sole object of worship. The Saints and Martyrs
were indeed highly honored and venerated ; and it was very proper that
those who had contended for the faith and had sealed their confession
with their blood, should be revered and cherished by all as the servants
of God, who, after fighting a good fight on earth, had been made par
takers of the joys of Paradise. Gradually, excessive veneration of the
Saints led to their invocation. The early opponents of the Christians
accused them of worshiping Christ only, and it is not till the middle of
the fourth century that Pagan writers, as the Emperor Julian, Libanius,

THE CATFIOLIC FAITH. 1 23
Maximus Maduarensis and others, accuse them of paying the same
honors to dead men, saints and martyrs, which the Fathers stoutly
denied. The greater part of the testimonies cited by Roman Catholic writers
in proof that invocation of the Saints and Martyrs existed in the ancient
Church, are those which assert that the Saints pray for us. Several
passages of this kind occur in the writings of the early Fathers (in St.
Augustine, for instance), particularly in their sermons at the festivals of
the Saints, where a pious wish is expressed that we may be benefited by
their prayers. But in that early age no prayers were ever offered to
them, or requests made to them to pray for us. There is a great differ
ence between the Saints praying for us and our praying to them. They
may make a general intercession for us to God, because their condition
is such that they have no knowledge of what is passing on earth, but
can only pray that their friends on earth may be made partakers of the
same joys that they are. Bishop Bull was of this opinion. " That the
saints departed," says he, " do offer up their prayers to God for us — if
it be understood of the intercession of Saints in general — we deny it
not. But this is no reason why we should pray to them to pray for us.
Nay, on the contrary, if the deceased Saints do of their own accord, and
out of their perfect Charity pray for us, what need we be so solicitous
to call upon them for their Prayers, especially when our Reason and
Scripture also tell us that we are out of their hearing, and that they do
not, cannot know our particular wants and necessities." — Answer to the
Bishop of Meaux's Queries, § 3, p. 260. (Paged in continuation of
Hicks' Letters to a Popish Priest.)
The ancient Liturgies, instead of containing prayers tor the Saints,
contain prayers for the Saints, including the Apostles and the Blessed
Virgin.
SCRIPTURE.
King James' Version. Douay Version.
Exod. 20 : 3. Thou shalt have no Exod. 20 : 3. Thou shalt not have
other gods before Me. strange gods before Me.
Ps. 18 : 2, 3. The Lord is my rock, Ps. 17 : 3, 4. The Lord is my firma-
and my fortress, and my deliverer ; my ment, my refuge, and my deliverer. My
God, my strength, in Whom I will trust ; God is my helper, and in him will I put
my buckler, and the horn of my salvation, my trust. My protector and the horn- of
and my high tower. my salvation, and my support.
I will call upon the Lord, Who is Praising I will call upon the Lord :
worthy to be praised : so shall I be saved^ and I shall be saved from my enemies.
from mine enemies.

124

THE CATHOLIC FAITH.

lb. 38:15. For in Thee, O Lord,
do I hope : Thou wilt hear, O Lord my
God. lb. 46 : 1. God is our refuge and
strength, a very present help in trouble.
lb. 50 : 14, 15. Offer unto God
thanksgiving ; and pay thy vows unto the
Most High :
And call upon Me in the day of
trouble : I will deliver thee, and thou
shalt glorify Me.
lb. 55 : 22. Cast thy burden upon
the Lord, and He shall sustain thee : He
shall never suffer the righteous to be
moved. lb. 57 : 2. I will cry unto God most
high ; unto God That performeth all things
for me. lb. 73 : 25. Whom have I in he^en
but Thee ? And there is none upon earth
that I desire besides Thee.
lb. 79 : 9. Help me, O God of our
salvation, for the glory of Thy name ; and
deliver us, and purge away our sins, for
Thy name's sake.
lb. 121 : 1, 2. I will lift up mine
eyes unto the hills, from whence cometh
my help. My help cometh from the Lord, Which
made heaven and earth.
Is. 45 : 21. Tell ye, and bring them
near ; yea, let them take counsel together :
who hath declared this from ancient time ?
who hath told it from that time ? have not
I the Lord ? and there is no God else be
side Me ; a just God and a Saviour ; there
is none beside Me.
Joel 2 : 32. ' And it shall come to
pass, that whosoever shall call on the
name of the Lord shall be delivered.
Matt. 4 : 10. Then saith Jesus unto
him, Get thee hence, Satan : for it is writ
ten, Thou shalt worship the Lord thy
God, and Him only shalt thou serve.

lb., 37 : 16. For in Thee, O Lord,
have I hoped : Thou wilt hear me, O Lord
my God. lb., 45 : 2. Our God is our refuge
and strength : a helper in troubles, which
have found us exceedingly.
lb., 4g : 14, 15. Offer to God the
sacrifice of praise : and pay thy vows to
the Most High.
And call upon Me in the day of
trouble : I will deliver thee, and thou
shalt glorify Me.
lb. , 54 : 23. Cast thy care upon the
Lord, and He shall sustain thee ; He shall
not suffer the just to waver forever.
lb., 56:3. I will cry to God the
Most High ; to God Who hath done good
for me. lb., 72:25. For what have I in
heaven ? and besides Thee what do I de
sire upon earth ?
lb., 78:9. Help us, O God, our
Saviour ; and for the glory of Thy name,
O Lord, deliver us : and forgive us our
sins for Thy name's sake.
lb., 120 : 1, 2. I have lifted up my
eyes to the mountains, from whence help
shall come to me. ,
My help is from the Lord, Who made
heaven and earth.
Is. 45 : 21. Tell ye, and come, and
consult together : who hath declared this
from the beginning, who hath foretold this
from that time? Have not I the Lord,
and there is no God else beside Me ? A
just God and a Saviour, there is none
beside Me.
Joel 2 : 32. And it shall come to
pass, that every one that shall call upon
the name of the Lord shall be saved.
Matt. 4 : 10. Then Jesus saith to
him : Be gone, Satan : for it is written,
The Lord thy God shalt thou adore, and
Him only shalt thou serve. ,

THE CATHOLIC FAITH.

125

lb. 6 : 6. But thou, when thou pray-
est, enter into thy closet, and when thou
hast shut the door, pray to thy F'ather
Which is in secret ; and thy Father which
seeth in secret shall reward thee openly.
lb. 11 : 28. Come unto Me, all ye
that labour and are heavy laden, and I
will give you rest.
Mark 12 : 29. And Jesus answered
him, The first of all the commandments
is, Hear, O Israel : The Lord our God is
one Lord. Luke 11:2. And He said unto them,
When ye pray, say, Our Father Which art
in heaven, etc.
John 10 : 9. I am the door : by Me
if any man enter in, he shall be saved, and
shall go in and out, and find pasture.
lb. 17:3. And this is life eternal,
that they might know Thee the only true
God, and Jesus Christ, Whom thou hast
sent. Acts 2 : 21. And it shall come to
pass, that whosover shall call on the name
of the Lord shall be saved.
lb. 7 : 59. And they stoned Stephen,
calling upon God, and saying, Lord Jesus,
receive my spirit.
lb. 10 : 25, 26. And as Peter was
coming in, Cornelius met him, and fell
down at his feet, and worshiped him.
But Peter took him up, saying, Stand
up ; I myself also am a man.
Rom. 1 : 25. Who changed the truth
of God into a lie, and worshiped and
served the creature more than the Creator,
Who is blessed forever. Amen.
Ephes. 3 : 14. For this cause I bow
my knees unto the Father of our Lord
Jesus Christ.
Philip. 4:6. Be careful for nothing ;
but in everything by prayer and supplica
tion with thanksgiving let your requests
be made known unto God.

Tb. 6 : 6. But thou'when thou shalt
pray, enter into thy chamber, and having
shut the door, pray to thy Father in secret ;
and thy Father Who seeeth in secret will
repay thee.
lb. 11 : 28. Come to Me, all you
that labour, and are burdened, and I will
refresh you.
Mark 12 : 29. And Jesus answered
him : The first commandment of all is,
Hear, O Israel : the Lord thy God is one
God. Luke 11 : 2. And He said to them :
When you pray, say ; Father, hallowed be
Thy name, etc.
John 10 : 9. I am the door. By Me
if any man enter in, he shall be saved:
and he shall go in, and go out, and shall
find pasture. lb. 17 : 3. Now this is eternal life :
That they may know Thee, the only true
God, and Jesus Christ, Whom thou hast
sent. Acts 2:21. And it shall come to
pass, that whosoever shall call upon the
name of the Lord shall be saved.
lb. 7 : 58. And they stoned Stephen,
invoking, and saying : Lord Jesus receive
my spirit. lb. 10 : 25, 26. And it came to pass,
that when Peter was come in, Cornelius
came to meet him, and falling at his feet
adored. But Peter lifted him up, saying : Arise,
I myself also am a man.
Rom. 1 : 25. Who changed the truth
of God into a lie : and worshiped and
served the creature rather than the Cre
ator, Who is blessed forever. Amen.
Ephes. 3 : 14. For this cause I bow
my knees to the Father of our Lord Jesus
Christ. Philip. 4:6. Be nothing solicitous :
but in everything by prayer and supplica
tion with thanksgiving let your petitions
be made known to God.

126

THE CATHOLIC FAITH.

Coloss. 2 : 18. Let no man beguile
you of your reward in a voluntary humility
and worshiping of angels, intruding into
those things which he hath not seen, vainly
puffed up by his fleshy mind.
James 1:5. If any of you lack wis
dom, let him ask of God, that giveth to
all men liberally, and upbraided not ; and
it shall be given him.
Rev. 19 : 10. And I fell at his feet to
worship him. And he said unto me, See
thou do it not : I am thy fellow-servant,
and of thy brethren that have the testi
mony of Jesus : worship God : for the tes-
mony of Jesus is the spirit of prophecy.
lb. 22 : 8, 9. And I John saw- these
things, and heard them. And when I had
heard and seen, I fell down to worship
before the feet of the Angel which showed
me these things.
Then saith he unto me, See that thou
do it not : for I am thy fellow-servant, and
of thy brethren the prophets, and of them
which keep the sayings of this book : wor
ship God.

Coloss. 2:18. Let no man seduce
you, willing in humility, and religion of
angels, walking in things which he hath
not seen, in vain puffed up by the sense
of his flesh.
James 1:5. But if any of you want
wisdom, let him ask of God, Who giveth
to all men abundantly, and upbraideth
not : and it shall be given him.
Apoc. 19 : 10. And I fell down be
fore his feet to adore him. And he saith
to me : See thou do it not : I am thy
fellow-servant, and of thy brethren who
have the testimony of Jesus. Adore God.
For the testimony of Jesus is the spirit of
prophecy. lb. 22 : 8, 9. And I John, who have
heard, and seen these things. And after
I had heard, and seen, I fell down to
adore before the feet of the Angel, who
showed me these things.
And he said to me : See thou do it
not : for I am thy fellow-servant, and of
thy brethren the prophets, and of them
that keep the words of the prophecy of
this book. Adore God.

THE CATHOLIC CHURCH.

Century I.

H E R M A S .

Petens aliquid a Domino, ne dicas
intra te : quo modo vero possum aliquid
petere a Domino, et obtinere, quum sim
peccator tantorum malorum in Dominum ?
Noli hoc cogitare, sed ex totis praecordiis
convertere ad Dominum. Pete sine dubi-
tatione, et scies misericordiam Domini,
quod non te derelinquet, sed petitionem
animae tuae adimplebit. Non est enim
Deus sicut homines memores injuriarum ;
sed est immemor injuriarum, et miseretur
figmenti sui. — Pastor, L. 2 ; Mandat. 9,
P- 363-

When thou asketh anything of the
Lord ; say not within thyself ; but how
can I ask anything of the Lord, and ob
tain it, seeing I am guilty of so great sins
against the Lord? Do not think thus,
but turn to the Lord with thy whole heart.
Ask without doubting, and thou shalt
know the mercy of the Lord, that He will
not forsake thee, but will fulfill the re-(
quest of thy soul. For God is not as
men, mindful of injuries ; but He forgets
injuries, and has mercy upon His creature.

THE CATHOLIC FAITH.

127

CLEMENS I., BISHOP OF ROME.

np'idiXBwpsv ovv avrw [Bsoo]
kv ddidrr/n ipvxr/?, dyvd? xai dpi-
avrov? xsipa? atpovTE? apd? avrdv,
dyaawvrs? rdv kaisixr) xai svd-
aXayxov aaripa r)pwv, o? kxXoyij?
pipo? iaoir/dsv eavrw. — Ep. 1 ad
Cor., c. 29, p. 92.

Let us draw nigh, therefore, to God
in holiness of soul, raising to Him chaste
and unpolluted hands, loving our kind
and merciful Father, who has made us the
part of election to Himself.

POLYCARP, BISHOP OF SMYRNA.

TaifiaXE yovv Nixi/tt/v rdv
tov 'HpwSov aaripa, dSsXcpdv Sk
"AXxt/?, kvrvxsiv rw apxovri, wdrs
pr) Sovvai avrov to dwpa racpij '¦
pr), cpr/div , dcpivzs? zdv kdzavpw-
psvov,. rovrov 'dpiwvzai defiedBai.
Kai ravra siaov, vaofiaXXdvrwv
xai kvidxvdvrwv raj*- 'lovSaiwv , oi
xai iri/pi/dav , psXXdvrwv r/pwv kx
rov avpd? Xapjidvsiv dyvoovvrs?,
on ovrk zdv Xpidzov aozs xazaXi-
asiv Sovr/ddpsBa, zdv vakp zij? tov
aavrd? xodpov zwv dwZopivwv
dwrr/pia? aaBdvra dpwpov vakp
dpaprwXwv, ovzs Ezspdv nva di-
jisdBai. Tovxov pkv ydp, vidv ovra
tov Beov, apodxvvovpsv ¦ tov? 8s
pdprvpa?, w? paBr/rd? xai pipr/rd?
rov xvpiov, dyaawpsv d^iw?, svsxa
svvoia? dwaspfiXr/rov rr/? ei? rdv
i'Siov fiadiXsa xai SiSddxaXov • wv
ysvoiro xai r/pa? dvyxoivwvov?
te xai dvppaBr/rd? ysvidBai. — Act.
Mart. Poly., c. 17, p. 290, et ap. Euseb.,
H. E., L. 4, c. 15, col. 257, A., Pat. Gr.
T. 20.

The devil, therefore, suggested to
Nicetas, the father of Herod, and brother
of Alee, to entreat the governor not to
give up his [Polycarp's] body for burial,
' lest,' he said, ' leaving the Crucified, they
begin to worship the man.' And this they
said at the suggestion and instance of the
Jews, who also watched us while prepar
ing to take him from the fire ; not know
ing that we can never abapdon Christ,
who suffered, the just for the unjust, for
the salvation of all in the world who shall
be saved, nor worship any other. For
Him we worship as being the Son of God ;
but the "martyrs, as disciples and imitators
of our Lord, we justly love, on account of
their unconquerable love for their King
and Master ; of whom, would that we
.might be sharers and fellow-disciples.

"OBsv Bsdv pkv pdvov apod-
xsvovpsv. — Apol. 1, n. 17, col. 353,
Pat. Gr. T. 6.
'0 ydp k£ oXr/? rrj? xapSia?, xai
ik oXr/? rrj? idxvo? dyartwv zdv
Bsdv, aXr/pr/? Bsodsftov? yvwpT/?
vadpxoov, ovSiva aXXov ripr/dsi

Century II.
JUSTIN MARTYR.
Wherefore we worship one God.

For he that loves God with his whole
heart, and his whole strength, being full
of a pious judgment, will honor no other
God, and will honor that Angel [Christ]

128

THE CATHOLIC FAITH.

Beov ¦ xai dyysXov [Xpidrdv] kx-
sivov av ripr/dsi Beov fiovXopivov,
rdv dyaawpsvov va' avrov rov
Kvpiov xai Bsov. — Dial, cum Tryph.,
n. 93, col. 6g7.
AiSddxov.ro? dpa, on kai Bsdv
zdv advra amr/davra kXaiZsiv Ssi
¦advra?, xai aap1 kxsivov povov
dwrr/piav xai fior/Bsiav Zr/rsiv. —
lb., n. 102, col. 713.

at God's
loves.

will, Whom the Lord God

At the same time, he teaches that all
ought to put their hope in God Who made
all things, and from Him alone seek sal
vation and assistance.

There is one passage in Justin's writings which Roman Catholics
adduce in favor of the worship of Angels :
'AXX' ixsivdv re [Bsdv], xai
rdv aap' avrov Tidv kXBdvra xai

SiSd^avza r)pa? ravra, xai rdv
rwv dXXwv kaopivwv xai iZo-
poiovpsvwv dyaBwv dyysXwv dr-
parov, nvsvpd te to apoqcr/rixdv
dsfidpsBa, xai apodxvvovpev. —
Apol. 1, n. 6, col. 336, 337.

But Him [God], and the Son, (pro
ceeding from Him and teaching us, and
the army of other good angels following
Him, and made like unto Him,) and the
prophetic Spirit, we worship and adore.

But Roman Catholics interpret this passage differently, omitting
the parenthesis and including the " army of good angels," with the Son
as an object of divine worship. This would make the Holy Spirit the
fourth in order of the objects of Christian worship. But in this same
Apology St. Justin says that the Son and the Holy Spirit occupy re
spectively the second and third place. Having learned that He is the Son of
the true God, and holding Him in the
second place, and the prophetic Spirit the
third in order, we will prove that with
reason we honor them.

Tidv avrov rov dvrw? Beov
liaBovrE?, xai iv Ssvrspa x^P^
exovrs?, nvsvpd ze apocpi/nxdv
iv rpiry ra^Ei, on psrd_ Xoyov
ripwpsv, daoSsi^opEv. — lb., n. 13,
col. 348.

Besides, Justin has just said above that the Christians worshiped
God alone ; and it is evident from Irenaeus and other writers of that
age that the worship of Angels had not been introduced into the Church,
but heretics were taxed with it. St. Justin says that he received his
faith from those who lived in Apostolic times, and, as we all know, the
Apostles utterly repudiated any worship to any object but the Divine
Being. If Justin's language admitted of the Roman Catholic interpre
tation, it would prove that Angels are to be worshiped with the same
worship which is paid to the holy Trinity — the Latria — and this they
themselves deny. The true sense of the passage is as translated above.

THE CATHOLIC FAITH.

129

IRENAEUS, BISHOP OF LYONS.

Et in unoquoque peccatorum et tur-
pium operationum angelum assistere [di-
cunt Caiani], et operantem audire auda-
ciam et immundieiam inferre, id quod
inest ei operationi, Angeli nomine dicere :
0 tu, Angele, abutor opere tuo : O tu,
ilia Potestas, perficio tuam operationem.
— Contr. Haer., L. 1, c. 31, n. 2, col.
705, Pat. Gr. T. 7. '
Populum autem qui credit Deo, jam
non esse sub angelorum potestate, sed sub
Domini : Facta enim portio Domini popu-
lus ejus Jacob, funiculum haereditatis ejus
Israel. Et iterum Lystris Lyciae cum
esset Paulus cum Barnaba, et a nativitate
claudum in nomine Domini nostri Jesu
Christi ambulare fecisset, et cum turba
honorare eos vellet quemadmodum deos,
propter admirabile factum, ait eis : Nos
similes vobis sumus homines, evangeli-
zantes vobis Deum, uti ab eis vanis simul-
acris convertamini ad Deum vivum, etc. —
lb., L. 3, c. 12, n. g, col. 903.
Sic igitur manifeste ostendente Dom- '
ino, quoniam Dominus verus, et unus
Deus, qui a lege declaratus fuerat (quem
enim lex praeconaverat Deum, hunc
Chrisus ostendit Patrem, cui et servire
soli oportet discipulos Christi), etc. Plus
autem potest super omnia Verbum Dei,
qui in lege quidem vociferatur : Audi,
Israel, Dominus Deus tuus Deus unus
est, et : Diliges Dominum Deum tuum ex
tota anima tua ; et : Hunc adorabis, et
huic soli servies. — lb., L. 5, c. 22, n. 1,
col, 1182, 1183.

And in every sinful and shameful
operation, the Cainites say, an angel as
sists, and urges them to bold things, and to
incur uncleanness, and they declare that in
the name of the Angel, they do whatever
is in this operation : O thou, Angel, I
make use of thy work : O thou, that
Power, I complete thy operation.
But the people that believes in God,
is not now under the power of Angels,
but of the Lord. For His people Jacob
was made the portion of the Lord, Israel
the cord of His inheritance. And again,
when Paul was at Lystra of Lycia (Ly-
caonia) with Barnabas, and had made a
man lame from his birth to walk in the
name of our Lord Jesus Christ, and when
the multitude would honor them as gods
on account of the wonderful work, he says
to them : We are men like unto you,
preaching to you God, that ye should turn
from these vain. images to the living God,
etc. Thus, therefore, our Lord manifestly
showing that the true Lord, and one God,
Who had been declared by the Law (for
whom the Law had proclaimed God, Him
Christ showed was the Father, Whom
also alone the disciples of Christ ought to
serve), etc. But the Word of God is more
powerful over all things, Who indeed cries
in the Law : Hear, O Israel, the Lord
thy God is one God ; and : Thou shalt
love the Lord thy God with all thy soul ;
and : Him shalt thou adore, and Flim only
shalt thou serve.

THEOPHILUS, BISHOP OF ANTIOCH.

OvSk [s^dv kdzi] rfpodxvv EidBai
dXX> 7) povw Bew: — Ad Autolyc, L. 1,
n. 11, col. 1041, Pat. Gr. T. 6.
'0 pkv ovv Bsio? vdpo? ov pdvov
xwXlisi zd siSwXoi? apodxvvsiv,
aXXd xaizoi? droixsio?, r/Xiw, x.r.X.
— 'AXX' 7} povw zw ovrw? Bew, xai

Neither is it lawful to worship any
one but God alone.
The Divine Law, therefore, forbids
not only idols to be worshiped, but even
the elements, the sun, etc. But we must
worship Him only who is truly God, and

'3°

THE CATHOLIC FAITH.

aoir/ry r<s3V oXwv XPV Xarpsveiv the maker of the universe, with purity of
kv ddidrr/n xapSia? xai EiXixpiv ei heart and a sincere mind,
yvwp-y. — lb., L. 2, n. 35, col. 1108.
TITUS FLAVIUS CLEMENT, BISHOP OF ALEXANDRIA.

Tovrwv ovrw? kxovrwv, TOV?
"EXXr/va? XPV Sid vopov xai apocpi/-
twv kxpavBdvEiv sva pdvov di-
fisiv Bsdv, rdv ovrw? dvza aavro-
xpdropa- — Strom., L. 6, p. 695, D.

These things being so, the Gentiles
ought to learn through the Law and the
Prophets to worship one God only, Who
is truly omnipotent.

TERTULLIAN, PRIEST OF CARTHAGE.

Quod colimus nos, deus unus est ;
etc. — Apolog., c 17, p. 80, Pars 1.
Haec ab alio orare non possum, quam
a quo scio me consecuturum, quoniam et
ipse est qui solus praestat, et ego sum cui
impetrare debetur, famulus ejus, qui eum
solum observo, qui propter disciplinam
ejus occidor, etc. — lb., c. 30, p. 102.
Praescribitur mihi, ne quem alium
deum dicam, ne vel dicendo non minus
lingua quam manu deum fingam, neque
alium adorem, aut quoquo modo venerer,
praeter unicum ilium, qui ita mandat,
quem et jubeor timere, ne ab eo deserar,
et de omni substantia diligere, ut pro eo
moriar. — Contr. Gnost. Scorp., c. 4, p.
227, Pars 1.
Nos unum deum colimus, quem om
nes, etc. — Ad Scap. c. 2, p. 248, Pars 1.
Simonianae autem magiae disciplina
Angelis serviens, utique et ipsa inter idol-
olatrias deputabitur et a Petro Apostolfe in
ipso Simone damnabitur. — De praescrip.
haeret., c. 33, p. 23, Pars 3.

What we worship is one God ; etc.
These things I cannot ask in prayer
from any other except Him from Whom
I know that I shall obtain them, because
He it is Who alone grants, and it is I
that ought to obtain by prayer, I His
servant, who reverence Him alone, who
am killed for His religion, etc.
I am commanded not to call any other
one God, lest by speaking with my tongue,
not less than with my hand, I might make
a god ; nor adore, nor in any way venerate
any other than that One only, Who thus
commands, Whom also I am commanded
to fear, lest I be deserted by Him, and to
love Him with all my substance, so as to
die for Him.
We worship one God, whom all, etc.
But Simon's system of magic, which
gives service to angels, was in truth itself
accounted among idolatries, and was con
demned by the Apostle Peter in Simon
himself.

Century III.
ORIGEN, PRIEST OF ALEXANDRIA.

'AyyiXov? ydp xaXidai pi) dva-
Xafidvra? rr)v vakp dvBpwaov? aspi
avrwv iaidn/pr/v, ovx svXoyov. —
Contr. Cels., L. 5, c. 5, col.- 1185, C,
Pat. Gr. T. 11.

It is not reasonable for us to invoke
Angels, not having received a full knowl
edge about them, which is above man.

THE CATHOLIC FAITH.

131

AXXd xai tov? iv zw ovpavw
dyysXov? ovSsi? twv SovXsvdvrwv
rw Mwvdsw? vdpad apodxvvsi.-. — lb.,
L. 5, c. 6, col. 1188, D.
Ei Sk XPV daoXoyr/dadBai 7)pa?,
iaidi/? pi/ apodxvvuvvra? dyysX
ov?, xai i/Xiov, x. r. X. — lb., L. 5,
c. 10, col. 1 193, B.
AXX sdrw xai xr/pvxa? avrov
sivai xai dXr/Bw? ovpaviov? dy
ysXov? • aw? ovv ovxi xai ovrw
rdv xr/pvdddpsv ov va' avrwv Bsdv
xai tov ayysXXdpsvov pdvov pdX-
Xov apodxvvr/xiov 7) rov? xr/pvxa?
xai rov? dyysXov? avrov ; — lb., L.
5, c. 12, col. 1200, B.
Mdvw ydp apodsvxriov tw iai
addi Bew, xai apodsvxriov ys tw
MovoyEvsi, xai Hpwxoxdxw addi/?
xridsw?, x. r. X. — lb., L. 8, c. 26, col.
1556, B.
nddw (SiXriov , — xd kavrdv kp-
aidcsvdai xw iai addi Bew, Sid
rov xr/v zoiavzi/v ijpiv SiSadxa-
Xiav vaoBspiv ov 'Ii/dov Xpidzov,
xai da' kxsivov aizstv -addav jior)-
Bsiav, xai cppovpdv xi)v dad dyiwv
ayyiXwv xai Sixaiwv, 'iv r/pa?
pvdwvrai dad rwv aspiysiwv Sai-
povwv, x. t. X. — lb., L. 8, c. 60, col.
160S, AB.
Ut enim breviter, et omni in unum
collecta definitione dicamus, adorare alium
quempiam praeter Patrem, et Filium, et
Spiritum Sanctum, impietatis crimen est.
— In Rom., L. 1, c. 16, col. 863. C,
lb., T. 14.

But no one that observes the law of
Moses, worships the Angels that are in
heaven. But if it be necessary for us to give a
reason, who equally (with the Jews) do
not worship angels, and the sun, etc.
But let it be granted that angels are
His heralds and truly heavenly beings ;
how, therefore, even then is not God
alone, Who is heralded and announced by
them, rather to be worshiped than His
heralds and Angels?

For we must pray to God alone, Who
is over all things ; and we must pray also
to the Only-begotten and First-born of
every creature, etc.
How much better to commit ourselves
to God Who is over all, through Jesus
Christ Who instructed us in this doctrine,
and of Him to ask for every aid and pro
tection from the holy and just Angels!,
that they may liberate us from the earthly
demons, etc.

For, to speak briefly and in a collect
ive definition, to adore any other besides
the Father, and the Son, and the Holy
Spirit is an impiety.

Contr. Cels., L. 1, c. 26, col. 708, 709, CA.; lb., L. 8, c. 5, 13, col.
r525> J536 ; lb., L. 8, c. 56, col. 1601, B. ; Hom. 6 in Jesu Nav., c. 2,
col. 855, A., T. 12 ; Hom. 8 in Exod., c. 4, col. 354, 355, DA., lb.

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Nee relictis vanis superstitionibus re-
ligio vera cognoscitur, ut qui Deus unus
est omnibus, unus colatur ab omnibus et
rogetur.

Nor having abandoned vain supersti
tions is the true religion known, that Fie
Who is the one God to all, may alone be
worshiped and invoked by all.

132 THE CATHOLIC FAITH.
Ipsum denique audi loquentem, ip- In short, hear Him speaking, Him in-
sum voce divina instruentem nos pariter structing and admonishing us with divine
ac monentem. Dominum Deum tuum voice : Thou shalt adore the Lord thy
adorabis, inquit, et illi soli servies. — Ad God, he says, and Him only shalt thou
Demet., c. 5, 6, p. 212, 213, serve.
Century IV.
LACTANTIUS.
Religio et veneratio nulla alia, nisi No other religion and veneration is to
unius Dei, tenenda est.— Instit., L. I, c. be retained, except that of the one God.
20, p. 69, T. 1.
Nesciunt enim, quantum sit nefas, For they know not what an impiety
adorare aliud praeterquam Deum. — lb., it is, to adore any other than God.
L. 5, c. 18, p. 378.
COUNCIL OF LAODICEA.
"On ov Ssi Xpidnavov? iyxara- Christians must not forsake the Church
Xsiasiv tt)v kxxXi/diav rov Beov of God, and go away, and invoke angels,
Kai daiivai xai ayyiXov? dvopd- and hold assemblies ; which is forbidden.
Zsiv xai dvvd^si? aoisiv, dasp dai/- li, therefore, any one be found devoted to
ydpEVzai. Ei' ri? ovv svpsBy zavzy this secret idolatry, let him be anathema,
zy xsxpvppivy kiS wXoXaz psia dxo- seeing that he has left our Lord Jesus
XdZwv, sdzw dvdBspa, ozi kyxazi- Christ, the Son of God, and betaken him-
Xias tov xvpiov r/pwv 'Ii/dovv self to idolatry.
Xpidrdv, rdv vidv rov Bsoi) xai
siSwXoXarpsia apodr)XBsv. — Can. 35,
p. 77, T. 1, Bruns.
This canon, which so plainly forbids the worship of Angels, has
much exercised Roman Catholic controversialists. Some have endeav
ored to explain away its force, while others more dishonest have wilfully,
corrupted the text in the Latin copies by the change of a single letter,
making the passage read "angulos" instead of "angelos" — "angles"
instead of "angels"; making complete nonsense of the passage.. Mer-
linus (Cone. Laod., c. 35, fol. 68, T. 1), Crabbe (Cone. Laod., c. 35, fol.
226, T. 1), and Carranza (Cone. Laod., c. 35, p. 137) have been guilty
of this fraud. But all the Greek copies, where no such corruption is
possible, read "ayyiXov?, angelos." The ancient Church knew of no
other reading, and to her we appeal to decide the matter.
Hadrian I., Bishop of Rome. — Let him be anathema, whosoever shall
Ut anathema sit, quicunque relicta ec- presume, having left the Church, to wor-
clesia, angelos colere, vel congregationes ship Angels, and assemble congregations.
facere praesumpserit. — Epit. Canon, ex.
can. Cone. Laod., c. 35, col. 573, BC,
T. 8, L and C.

THE CATHOLIC FAITH.

133

Photius, Bishop of Constantinople. And concerning the Angeliti.
— Kai afpi dyysXix-wv. — Nemocan.
in Cone Laod., tit. 12, c. 9, p. 132,
See the testimony of Chrysostom, Theodoret, Zonaras, and Aris-
tenus in their proper place.

EUSEBIUS, BISHOP OF CAESAREA.
If, therefore, the doctrine of Christ
has in like manner lately ordained to all
the nations to worship Him alone who
was of old and the God of the friends of
God before Moses, it is manifest that we
are partakers of the same worship with
them.

Ei Sr) ovv rovrov avrdv kxs'i-
vov xdv adXai, xai apd Mwdiw?
BsocpiXwv Beov, svayxo? -addi xoi?
sBvsdiv 6 Xpidxov Xdyo? dpoiw?
kxsivoi? pdvov svdsjisiv Sisxd^axo,
ascpr/vsv Saw? xoivwvoi ysysvT/-
psBa xij? i'dr/? avxwv kxsivwv svds-
ftEiai- — De demonst. Evang., L. 1, c 5,
col. 45, C, Pat. Gr. T. 22.
'Ev xoi? Soypanxo'i? twv avrov
Xdywv aapsiXT/cpapsv sivai riva?
psrd rdv avwrdrw Bsdv Svvapsi?,
ddwpdrov? rr)v cpvdiv xai vospd?,
Xoyixdi te xai aavapirov?, rdv
aapfiadiXia x°PEV°vda?, wv aXsi-
ov? xai pixP1 dvBpwawv vsvpari
rov aaxpd? Sid riva? dwxr/piov?
oixovopia? aasdxdXBai • a? Sr) yvw-
piZsiv xai Tipav xaxd xd pixpov
rrj? d&a? kSiSdxBr/psv , povw tw
aapfiadiXsi Bew tt)v dsfiddpiov n-
pi)v daovipovrs?. — lb., L. 3, c. 3,

We have learned in the doctrines of
his words that there are certain powers,
after the supreme God, incorporeal by
nature and intelligent, rational and pos
sessed of every virtue, forming choruses
about the Ruler of the Universe ; very
many of whom are sent even to men at
the will of the Father, for certain salutary
dispositions. These we have learnt to
know and honor, according to the measure
of honor due them, giving to God alone,
the Ruler of the Universe, the honor of
worship.

col. ig3, C.
HILARY, A ROMAN DEACON.

Idcirco enim omnipotentia magnitu-
dinis quanta sit Christi, et quam infinita,
ab initio declaravit, ut doceret in ipso solo
spem ponendam. — Ante omnes enim est,
et cuncta in ipso constant, quia in om
nibus ipse primatum tenet ; ut si quis
alicui elementorum aut angelorum, vel
Potestatum devotum se debere esse putet,
errare se sciat. — Unde Dominus ait Ju-
daeis : Quia Moyses de me scripsit, Ita
que hie unus audiendus est et colendus,
nee ad hunc aestimandus est quisquam ;
quia qui caput tenet, reliquam partem
subjectam habet. — In Coloss. I : 23, 24,
col. 425, 426, in Op. Ambros., Pat. Lat.
T. 17.

For on this account he declared from
the beginning how great and how infinite
is the omnipotence of Christ's greatness,
that he might teach that hope is to be
placed in Him alone. — For He is before
all things, and all things consist in Him,
because He hath the pre-eminence in all
things ; so that if any one thinks that he
ought to be devoted to any of the Angels or
Powers, let him know that he errs. Where
fore our Lord says to the Jews : Moses
wrote of Me. He alone, therefore, is to
be heard and worshiped, nor is any one
else to be esteemed for Him ; because he
that holds the Head has the remaining
part in subjection.

134

THE CATHOLIC FAITH.

BASIL, BISHOP OF CASAREA.

Eaixardpaxo? dvBpwao?, o? xi/v
kXaiSa exsi ka' dvBpwaov. "Sldasp
ovSi di/isiv dXXo ri aapd rdv Beov
itpodrjxsv, ovrw? ovSi iai aXXov kX-
aiZsiv 7) iai rdv Bsdv twv advrwv
Kvpiov. — In Ps. 7, n. 2, p. 140, T. I,
'AXX' ev doi cpsvxTov r/rw, 7)
dpapria, xai pia xaracpvyr) kx
roSV xaxwv, 0 Bsd?. Mi/ asaoiBers
kit dpxovra?- — Mia xaraq^vyr), d
Bsd?. 'Eaixardparo? dvBpwao? d
rr/v iXaiSa ex<*>v ea' dvBpwaivwv.
— In Ps. 45, n. 1, p. 244.

' Cursed is the man who has his hope
in man.' As we ought to worship noth
ing else besides God, so ought we neither
to put our hope in any other than God the
Lord of all.
But avoid one thing, sin, and let God
be your only refuge from evils. Put not
your trust in princes. — God is the only
refuge. Cursed is the man that puts his
hope in man, or in any human thing.

AMBROSE, BISHOP OF MILAN.

Neque adorandum quidquam praeter
Deum legimus ; quia Scriptum est : Dom
inum Deum tuum adorabis, et ipsi soli
servies. — De Sp. Sanct., L. 3, c. 11, n.
78, col. 7g4, Pat. Lat. T. 16.
Conteror corde ; quia ereptus est vir,
quem vix possumus invenire : sed tamen
tu solus, Dotnine, invocandus es, tu ro-
gandus, ut eum in filiis repraesentes. —
De obit. Theodos. orat., n. 36, col. 1397,
lb.

Nor do we read that anything is to
be adored besides God ; for it is written :'
Thou shalt adore the Lord thy God, and
Him only shalt thou serve.
I am wounded at heart ; because a
man has been snatched away, whom we
can hardly find. Yet Thou only, O Lord,
art to be invoked, Thou art to be im
plored, to represent him in his sons.

JEROME, A PRIEST.

Nos autem non dico martyrum re-
liquias, sed ne solem quidem, et lunam,
non angelos, non archangelos, non cheru
bim, non seraphim, et omne nomen, quod
nominatur et in praesenti saeculo et in
futuro, colimus et adoramus ; ne servia-
mus creaturae potius, quam creatori, qui
est benedictus in saecula. Honoramus
autem reliquias martyrum, ut eum, cujus
sunt martyres, adoremus. Honoramus
servos, ut honor servorum redundet ad
Dominum, qui ait ¦ Qui uos suscipit, me
suscipit. — Ep. 53, adv. Vigilant., p. 157,
H., T. 2.

But we neither worship and adore, I
say not the relics of the Martyrs, but not
even the sun, nor the moon, nor angels,
nor archangels, nor Cherubim, nor Ser
aphim, nor any name which is named in
the present world, or in the world to
come, lest we serve the creature, rather
than the Creator, Who is blessed for ever
more. But we honor the relics of the
Martyrs, that we may adore Him, Whose
Martyrs they are. We honor the servants,
that the honor of the servants may re
dound to their Lord, Who says : Whoso
receiveth you, reveiveth Me.

THE CATHOLIC FAITH.

135

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

npodf/XBs rw Xpidrw 7/ Xav-
avaia vakp Bvyarpd? Ssopivi/ Sai-
/noviZopsvT/?. — BovXsi paBsiv xai
on Si r/pwv avrwv paXXuv , r) Si
sripwv aapaxaXoyvrs? avrdv dv-
vopsv ; "Expa%sv avrT/, x. r. X. Kav
daodrdrsvToi xai spi/poi wpsv, pi)
daayopsvwpsv , siSdrs? on psydXr/
apodradia, rd avrdv 81 sdvrov
apode.XBsiv tw Bew psrd apoBvpia?
aoXXij?. — De profect. evang. in Philip.
1 : 18, c 12, 13, p. 369, 370, CDB.,
T. 3- Ovx ovrw? ovv avrdv Svdw-
itovpsv Si sripwv a&ovvrs?, w?
Si i/pwv avrwv. 'EasiSi) ydp xi)?
f/psxipa? kpa <piXia?, xai advxa
Ttoisi, wdxE r)pa? avrw Bappsiv ¦
"Orav i'Sy Si sdvrwv tovto aoiovv-
rai, rdrs pdXidra kaivsvsi. Ovrw
xai iai ri)? Xavavaia? iaoir/ds- xai
nirpov piv xai 'IaxwfSov itpodidv-
rcoi' vaip avrr)?, ovx iaivsvdsv •
kaipsvovdT/? Si ravrT/?, rd atrr/Biv
raxioa? sSwxsv. — In Ps. 4, c. 3, p. 10,
11, B., T. 5.
Ov rd dvw, ov rd xdrw, ovx
dvBpwao?, ov Saipovs?, ovx ay-
ysXoi, ovx dpxdyysXoi, ovx eripa
ri? rwv dvw Svvdpswv kxsivwv
dad ri)? dvBpwaivTj? cpvdsw? Bspa-
asvsdBai dcpEiXsi. KdBaasp dad
rivo? fivBov dvipwpivov? eSei pa
Bsiv, oti d advrwv AsdaoTT/? ovro?
Bsd? idriv, oxi Bspaasvsiv avxdv
pdvov XPV- — Horn. 5 in Coloss. 2, c. 1,
p. 414, A., T. 11.
Asixvvdi xsvoSoHa? ov xd adv.
Ti Sk oXw? kdxi xd Xsydpsvov ;
Eaddv xivs? oi Xiyovxs?, ov Ssi
r/pd? Sid rov Xpidrov apoddysd-
Bai, 'dXXd Sid xiav dyyiXXwv ¦
ixsivo ydp psiZov kdxiv, 7/ r/pd?.- —
Hom. 7 in Coloss. 2 : 18., c. 1, p. 429, A.
'Edv yap oilxw aoiwpsv , oi>8kv
sdzai ptapdv, ovSkv axdBapxor,
EvBa av 6 Xpidxd? xaXiJxai, x. x. X.

A woman of Canaan came to Christ
asking in behalf of her daughter who was
possessed of a daemon. — Dost thou wish
to learn that imploring Him through our
selves, we accomplish more than through
others ! She cried, etc. — Though we are
without an advocate and abandoned, let
us not dispair, knowing that to go to God
through ourselves with much earnestness,
is itself a great patronage.

We do not, therefore, so much please
Him, praying through others, as through
ourselves. For as He seeks our love, He
also does all things so that we may trust
Him. When He sees us doing this
through ourselves, then He most freely
grants. Thus He also did in the case of
the woman of Canaan ; and when Peter
and James came near in her behalf, He
did not grant it ; but when she tarried,
He quickly granted her request.

Neither things above, nor things be
low, nor man, nor daemons, nor angels,
nor archangels, nor any other of those
powers above ought to be worshiped by
human nature. We ought to learn, as if
drawing it from some profound depth,
that the Lord of all, He is God, and that
we ought to worship Him only.

He shows that it was all of vain
glory. But what, in a word, is it that is
said ? There were some who said that we
must not draw nigh through Christ, but
through angels ; for that is greater than
we are able.
For if we do thus, there will be noth
ing wicked, nothing impure where Christ
is invoked, etc. — Or this he says : Both

136

THE CATHOLIC FAITH

— "II rovrd cpr/di, xard Bsdv advra
xai XiysrE, xai apdrrsrs- pi/ rov?
dyyiXov? kasiddysrs. — '0 ydp tov
to amwv exei dvppaxov rdv Bsdv,
ov ^go/jzS ovSkv kroXpr/ds aoiijdai.
"Ate ovv n/iT/Bei? r w xXt/Btjv ai , avn-
riur/dsi rw s^svpapidai rd apdy-
para. KdXsi rdv Tidv , svxapidrsi
rw Har pi. — Hom. 9 in Coloss. 3, c 2,
p.' 455, ABD.
Horn, in Jul. Mart., c. 4, p. 808, C, T. 2 ; Hom. de Barlam. Mart.,
c. 1, p. 812, 813, AB., T. 2 ; Hom. 52 al. 53 in Matt., c. 3, p. 818, AB., T. 7.

say and do all things according to God ;
do not introduce angels. — For be who
does this has God for his helper, without
Whom he dared do nothing. Therefore,
inasmuch as He is honored by invocation,
Fie honors in turn by making things easy.
Invoke the Son, give thanks to the Father.

AURELIUS AUGUSTINE
Angelus hominem se adorantem monet
ut potius ilium adoret, sub quo ei Domino
etiam ipse conservus est. — De doc. Christ.,
L, 1, c. 33, n. 36, col. 33, Pat. Lat. T. 34.
Non sit nobis religio cultus hominum
mortuorum : quia si pie vixerunt, non sic
habentur ut tales quaerant honores ; sed
ilium a nobis coli volunt, quo illuminante
laetantur meriti sui nos esse consortes.
Honorandi ergo sunt propter imitationem,
non adorandi propter religionem. — De
vera relig., c. 55, n. 108, col. 169, lb.

Haec, fratres, tenete, Non vos pal-
pamus, nulla spes vestra in nobis sit : nee
nobis blandimur, nee vobis ; unusquisque
suam sarcinam portat. — Tract. 12 in Joan.
Evang., n. 4, col. i486, lb., T. 35.
Sed forte et hie dicitur mihi : Angelos
cole, Angelos adora. Et hie dicam :
Domine, quis similis tibi ? Et ipsos An
gelos tu creasti. Nihil sunt Angeli, nisi
videndo te. Melius est cum ipsis possi-
dere te, quam ipsos adorando cadere a te.
— Hinc ad te libera fronte exeam, si alium
adoravero, et te offendero ? Cras forte
moriturus sum, qua fronte te videbo ? — In
Ps. 34, serm. 1, n. 13, 14, col. 331, 332,
lb., T. 36,

Quale est etiam illud sancti diaconi,
qui cum episcopo suo passus et coronatus
est ? Ait illi judex : Numquid et tu Fruc-

BISHOP OF HIPPO.
The angel admonishes the man ador
ing him, that he should rather adore Him,
under Whom he is also a fellow-servant to
that Lord.
Let not our religion be the worship
ing of dead men : for if they have lived
piously, they are not so disposed as to
desire these honors ; but they wish Him
to be worshiped by us, by Whose illumi
nation they rejoice that we are partakers
of their merit. They are to be honored,
therefore, for imitation, not adored, for
religion. Hold fast these things, brethren. We
do not flatter you ; let none of your hope
be in us : we flatter neither ourselves, nor
you ; every one bears his own burden.

But perchance here even some one
says to me : Worship Angels, adore
Angels. And here I will say : O Lord,
who is like unto Thee ? Thou hast cre
ated the Angels themselves also. The
Angels are nothing, except by seeing
Thee. It is better with them to possess
Thee, than by adoring them to fall from
Thee. — Shall I go out hence to Thee
with a clear countenance, if I shall have
adored another, and offended Thee? To
morrow, perhaps, I am to die, with what
countenance shall I see Thee ?
What also is that reply of the holy
Deacon who suffered and was crowned
with his Bishop ? The Judge says to

THE CATHOLIC FAITH.

137

tuosum colis ? Et ille : Ego non colo
Fructuosum, sed Deum colo, quem colit et
Fructuosus. Quo modo nos admonuit, ut
martyres honoremus, et cum martyribus
Deum colamus. — Et tamen, charissimi,
nos martyres nostros, quibus illi nulla ex
parte sunt conferendi, pro diis non habe-
mus, non tanquam deos colimus. Non
eis templa, non eis altaria, non sacrificia
exhibemus. — Habent honprabilem locum
martyres sancti. Advertite : in recitatione
ad altare Christi loco meliore recitantur ;
non tamen pro Christo adorantur. Quando
audistis dici apud memoriam sancti Theo-
genis, a me, vel ab aliquo fratre et collega
meo, vel aliquo presbytero : Offero tibi,
sancte Theogenis ? aut offero tibi, Petre ?
aut, offero tibi, Paule ? Nunquam audis
tis. Non fit : non licet. Et si dicatur
tibi, numquid tu Petrum colis ? responde
quod de Fructuoso respondit Eulogius :
Ego Petrum non colo, sed Deum colo,
quem colit et Petrus. Tunc te amat Pet
rus. Nam si volueris pro Deo habere
Petrum, offendis petram et vide ne pedem
frangas, offendendo in petram. — Serm.
273, c. 3, 7, 11. 3, 7, col. 1249, 1251, p.
Pat. Lat. T. 38.

Ut noveritis verum esse quod dico ;
audite, admoneo vos. In Actibus Apds-
tolorum cum magnum miraculum fecisset
Apostolus Paulus in Lycaonia, cives ejus
dem regionis sive provinciae putaverunt
deos decendisse ad homines, et credide-
runt Barnabam Jovem, Paulum autum
Mercurium, quia ipse erat in sermone
promptissimus. Hoc credentes attulerunt
vittas et victimas, et voluerunt illis offerre
sacrificium. Illi continuo. non irriserunt,
sed expaverunt ; vestimenta sua continuo
consciderunt, et dixerunt eis : Fratres,
quid facitis? Et nos sicut vos homines
sumus passibiles : sed, annunciamus vobis
Deum verum. Convertimini ab his vanis.
Videtis quo modo sancti horruerunt coli
se pro diis. Item beatus Joannes evan
gelista, qui scripsit Apocalypsim, cum ilia

him : Do you also worship Fructuosus ?
And he replies : I do not worship F'ruc-
tuosus, but I worship God, Whom Fruc
tuosus also worships. Hereby he admon
ished us that we should honor the Mar
tyrs, and with the Martyrs worship God.
— And yet, beloved, we do not regard our
Martyes, to whom they [the heathen gods]
are in no way to be compared, as gods,
nor worship them as gods. To them we
allow no temples, no altars, no sacrifices.
— The holy Martyrs have an honorable
place. Observe : In the recitation at the
altar of Christ, they are recited in a better
place ; yet they are not adored for Christ.
When have you heard it said at the
memorial of St. Theogenis, by me, or by
some brothe'r of mine and colleague, or by
some Presbyter : I offer to thee, St. Theo
genis ? Or, I offer to thee, Peter ? Or,
I offer to thee, Paul? You never have
heard it. It is never done : it is not
allowed. And if it be said to you. Do
you worship Peter ? reply as Eulogius did
concerning Fructuosus : I do not worship
Peter, but I worship God, Whom Peter
also worships. Then Peter loves you.
For if you would have Peter for God, you
dash against a rock, and beware lest you
break your foot in striking against a rock.
That ye may know that what I say is
true, hear, I admonish you. In the Acts
of the Apostles, when the Apostle Paul
had performed a great miracle in Lyca
onia, the citizens of that same region or
province thought that the gods had de
scended to men, and believed that Barna
bas was Jupiter, , but Paul Mercury,
because he was very ready in speech.
Believing this, they brought on fillets and
victims, and desired to offer sacrifice to
them. They did not forthwith laugh, but
were afraid ; they immediately rent their
garments, and said to them : Brethren,
what do ye ? We also are men of like
passions with you : but we announce to
you the true God. Turn from these vain
things. Ye see how much the Saints
abhor to be worshiped for God. Like-

i3«

THE CATHOLIC FAITH.

mira quae sibi ostendebantur stuperet, ex-
pavescens quodam loco cecidit ad pedes
angeli, a quo sibi omnia monstrabantur.
Et ait illi angelus, cui nullus homo est
comparandus : Surge, quid facis ? Deum
adora. — Oderunt ista martyres, non amant
talia facientes. Sed multo plus oderunt,
si colantur. — lb., c. 8, u. 8, col. 125 1,
1252.

Ideo, charissimi, veneramini mar
tyres, laudate, amate, praedicate.'honorate:
Deum martyrum colite. — lb., c. 9, n. g,
col. 1252. Nos autem martyribus nostris non
templa sicut diis, sed Memorias sicut
hominibus mortuis, quorum apud Deum
vivunt spiritus, fabricamus ; nee ibi erigi-
mus altaria, in quibus sacrificemus mar
tyribus, sed uni deo et martyrum et nos
tra : ad quod sacrificium, sicut homines
Dei, qui mundum in ejus confessione vin-
cerunt, suo loco et ordine nominantur ;
non tamen a sacerdote, qui sacrificat, in-
vocantur. — De civ. Dei, L. 22, c. 10, col.
772, lb., T. 41.
Angelici, in angelorum cultum incli-
nati, quos Ephiphanius jam omnino defe-
cisse testatur. — De Hoer., c. 39, col. 32,
lb., T. 42.
Colimus ergo martyres eo cultu dilec-
tionis et societatis, quo et in hac vita co-
luntur sancti homines Dei, quorum cor ad
talem pro evangelica veritate passionem
paratum esse sentimus. — Contr. F"aust,
L. 20, c. 21, col. 384, lb.
Ergo Deus solus adorandus est, qui
potest educere de tentatione. — Serm. 65
(serm. dub. aut spur.), n. 5, col. 1871,
lb., T. 39.

wise the blessed John,, the Evangelist,
who wrote the Apocalypse, when he was
astonished at the wonderful things which
were shown to him, being afraid, he fell
down in a certain place at the feet of the
angel, by whom all things were shown to
him. And the angel, to whom no man
can be compared, said to Him : Arise,
what doest thou ? Adore God. — The
Martyrs hate these things, they love not
those that do such things. But much
more do they hate them, if they are wor
shiped. Therefore, beloved, venerate the Mar
tyrs, praise them, love them, commend
them, honor them : but worship the God
of the Martyrs.
Yet we do not build temples to our
Martyrs as gods, but Memorials as to
dead men whose spirits live with God ;
nor do we there erect altars, upon which
to sacrifice to the Martyrs, but to the One
God, both the Martyrs' and ours : at
which sacrifice, as men of God, who have
overcome the world by confessing Him,
they are named in their place and order :
nor yet are they invoked by the Priest
who sacrifices.
The Angelici were inclined to the
worship of Angels. Epiphanius testifies
that they were then already extinct.
We worship the Martyrs, therefore,
with that worship of love and friendship
with which even in this life holy men of
God are worshiped, whose hearts we per
ceive are ready for such a passion for the
truths of the Gospel.
God alone, therefore, is to be adored,
Who is able to lead us out of tempta
tion.

Quaest. in Heptateuch., L. 1, q. 61, col. 564, T. 34; De civ. Dei.,
L. 8, c. 27, col. 255, 256, T. 41 ; lb., L. 19, c. 23, n. 3,4, col. 652,654;
Contr. Lit. Petil., L. 1, c. 3, n. 4, col. 248, T. 43.

THE. CATHOLIC FAITH.

139

Index Expurgatdrius FIispanis. —
S. Aug. Op., ed. Paris., 1531, dele ex In
dice. Solus Deus adorandus. — Angeli nee
boni, nee mali colendi. — Angelos adorantes
prohibenfur. Nee illis [Angelis] templa
construimur. — Page 48.
Sancti nolunt adorari. — Page 49.
'Ex Indice Op. Aug., Basil., 1556,
dele sequentia. Sancti amandi, et imi-
tandi ; non colendi sunt. Sancti honor-
andi imitatione, non adoratione. Sanc
torum invocationem praecavit Johannes.
— Page 50.

Works of St. Augustine, ed, Paris,
1531. — Remove from the Index: God
alone is to be adored. Neither good nor
evil angels are to be worshiped. Adora
tion of angels is prohibited. Nor do we
construct temples to angels;
The Saints do not wish to be adored.
Works of Augustine., Basle, 1556. —
From the Index remove the following :
The Saints are to be loved and imitated,
not worshiped. The Saints are to be
honored by imitation, not by adoration.
John guarded against the invocation of
' Saints.

Century V.
CYRIL, BISHOP OF ALEXANDRIA.

Kai aspi pkv dyyiXwv r) eripa?
nvd? rij? xar' avrov? rd^sw? ovSsv
cpipsrai toiovto aapd rai? Bsiai?
ypacpai?. Ov ydp dyyiXoi? xeXev-
srai ti? apodxvvsiv , dXXd povw
Bew. Tiypaarai ydp, Kvpiov rdv
Bsdv dov apodxvvr'/dsi?, xai avrw
povw Xarpsvdi?. — Thesau., assert. 9,
p. 71, C, T.'5.
Tov? ys pr)v dyiov? pdprvpa?,
ovte Beov? sivai cpapsv , dvxs apod-
uvvsiv siBidpsBa Xarpsvnxw? 81/-
Xovdri, dXXd dxsrixw? xai ripr/ri-
xw?. — Contr. Jul. L. 6, p. 203. D.
Hpsi? Sk, w? scpT/v, ov Beov?
ysvsdBai cpapsv rov? dyiov? pdp
rvpa?, aiSov? Sk daddy? d%iovv
siBidpsBa, xai ripwpsv avrwv rd?
Bi/xa?.—Vo., p. 204, BC.
'Aaocpddxovro? Sk rov vdpov, rd
Beoi? iripoi? apodxvvsiv aXi/v svi
te xai povw. — lb., L. 7, p. 240, A.
MdXidra .pkv ovv sva te xai
<pvdsi xai xard dXr/Beiav ovra
Beov, 7) BsdavEvdro? 7/piv Siyyo-
psvds ypacpr), 'irspov Sk apd? avxd
aavrsXw? ovSiva apodxvvsiv si
BidpsBa. — lb., L. 10, p. 338, D.

No such thing is shown to Angels, or
to any other thing of their order by the
Divine Scriptures. F'or no one is com
manded to worship angels, but God alone.
For it is written : The Lord thy God shalt
thou worship, and Him only shalt thou
serve.

Neither do we call the holy Martyrs
gods, nor are we accustomed to worship
them, that is, with divine worship, but
with affection> and honor.

We do not, as I ,have said, call the
holy Martyrs gods, but we are accustomed
to deem them worthy of all veneration,
and we honor their tombs.

The Law forbids us to worship other
gods than the ohe and only God.
The inspired Scripture declares to us
that there is one natural and true God,
and we are accustomed to worship no
other beside Him.

140

THE CATHOLIC FAITH.

Index Expurgatorius Hispanus.—
Cyril. Alex. Op., Paris, 1605. Ex Indice
dele sequentia. Adorationem soli Deo
tribuit Scriptura. Deus solus nominan-
dus, et adorandus. Mortuorum nullus
cultus. — Page 233.
THEODORET, BISHOP OF CYRUS.
Those that defended the Law, led

Works of Cyril of Alexandria, Paris,
1605. — From the Index remove the fol
lowing : Scripture attributes adoration to
God alone. God alone is to be invoked,
and adored. No worship is to be paid to
dead men.

Oi rw vdpw dvvyyopovvrs?, xai
rov? dyysXov? dififiv avroi? sidy-
yovvro, Sid rovrwv Xsyovrs? Ss-
SddBai rdv vopov. "Epsivs Sk rovro
to adSo? iv rij $pvyia xai HidiSia
pixpi aoXXov. Ov Sr/ xc<-Pl'y Ka^ .
dvvsXBovda dvvoSo? kv AaoSixeia
rij? $pvyia? vdpw xsxwXvxs rd roi?
dyyiXoi? apodevxsdBai- xai psxpi
Sk rd vvv Evxri/pia rov dyiov Mi-
Xar/X aap' kxsivoi? xai roi? dpdpoi?
kxsivwv idriv iSs'iv . Tovto roivvv
dvv e/JovXevov kxsivoi yivsdBai,
raasivoippodvvy .Si/Bsv xsxpypivoi,
xai Xiyovrs? w? ddparo? d twv
oXwv Bsd?, dvicpixrd? te xai dxa-
rdXr/aro?, xai apodr/xsi Sid rwv
dyyiXwv rr/v Bsiav svpive-iav
apayparsvEdBai. — In Coloss. 2, p.
490, T. 3.
'EasiSi; ydp kxsivoi rov? ayyi
Xov? difjsiv txiXsvov, avrd? to
ivavriov aapsyyva, wdrs xai tov?'
Xoyov?, xai rd spya xodprjdai tw
pvi'/py rov Asdadrov Xpidrov- xai
raj Bew Sk xai narpi rr/v evxapid-
riav Si avrov, cpr/div , dvaaipasrs,
pi) Sid rwv dyyiXwv. Tovrw tao-
pivy rw vdpw xai y kv AaoSixeia
dvvoSo?, xai rd aaXaidv itisivo
adBo? Bspaasvdai fiovXopivy, kvo-
poBirr/ds py svxsdBai dyyiXoi?,
pySk xaraXipadvsLv rdv Kvpiov
ypwv 'Iydovv Xpidrov. — In Coloss.
3 : 17, P- 495-
APOSTOLIC CONSTITUTIONS
AyXovpsv vpiv — avrd pdvov
[Bsdv] difJEiv xai rtpodxvveiv, Sid
'Iydov Xpidrov rov Kvpiov ypwv,
iv rw aavayiw avsvpari. — L. 6.
c 14, p. 346.

them into worshiping angels also, saying
that through these the Law was given.
This disease existed for some time in
Phrygia and Pisidia. Wherefore the
Synod which assembled at Laodicea in
Phrygia prohibited by a law the invoca
tion of angels ; and even at the present
day it is possible to see oratories of St.
Michael among them and their neighbors.
And they persuaded them to do this, in
fluenced by humility, and saying that the
God of the Universe is invisible, unattain
able and incomprehensible, and that we
ought to conciliate the Divine favor
through the angels.

For whereas they commanded to wor
ship angels, he commands the contrary,
that they should order their words and
deeds by the remembrance of our Lord
Christ ; and, he says, give thanks to God
and the Father through Him, not through
angels. The Synod also of Laodicea fol
lowing this law. and wishing to heal that
old disease, enacted by law that angels
should not be invoked, nor our Lord Jesus
Christ abandoned.

We declare to you that you must adore
and worship God alone, through Jesus
Christ, in the most Holy Spirit.

THE CATHOLIC FAITH.

141

Century VI.
AURELIUS CASSIODORE, ABBOT OF VIVIERS.

Bonus enim angelus adorat Dom
inum, quia recto corde suum cognoscit
Auctorem ; nee se ab hominibus adorari
permittet, sicut in Apocalypsi Angelus
Joanni procidenti ad pedes suos dicit :
Vide ne faceris, conservus enim tuus sum
et fratrum tuorum. Mali enim praecipi-
unt se adorari. — In Ps. 96, p. 325, T. 2.

F'or the good angel adores his Lord,
because with an upright heart he recog
nizes his Author ; nor does he allow him
self to be adored by men, as the angel in
the Apocalypse says to John who fell at
his feet : See thou do it not, for I am thy
fellow-servant, and of thy brethren. Bad
angels command themselves to be adored.

ISIDORE, BISHOP OF SEVILLE.

Angeli vocati, quia angelos colunt. —
Orig., L. 8, c. 5, p. 65, E.
In Apocalypsi legimus, angelum se
adorari prohibentem ac dicent'em adora-
tori suo : Vide ne feceris, conservus tuus,
sum et fratrum tuorum : Deum adora.
Recte itaque scribitur homini ab angelo
prohibitum esse adorare, nisi unum Deum,
sub quo ei esset et ille conservus. Non
ergo sit a nobis ille divinae religionis cul
ms in angelos aut in Martyres, quia non
sic habentur ut tales honores quaerant ut
Deus : quia nee ipsi volunt se coli pro
Deo, sed ilium a nobis coli volunt. — Hon-
orandi sunt ergo Martyres propter imita-
tionem, non adorandi propter religionem :
honorandi charitate, non servitute. — De
offic Eccl., L. I, c. 34, p. 399, C.

They are called Angelici because
they worship angels.
In the Apocalypse we read of the
angel forbidding himself to be adored,
and saying to his adorer : See thou do it
not, for I am thy fellow-servant, and of
thy brethren : Adore God. Rightly, there
fore, it is written that man was prohibited
by an angel to adore any one but God
alone, under Whom he also was his
fellow-servant. Let not then that wor
ship of divine religion be bestowed by us
upon Angels or Martyrs, because they are
not so disposed as to desire such honors
as God ; for neither would they themselves
be worshiped for God, but they would
have Him to be worshiped by us. — The
Martyrs, therefore, are to be honored for
imitation, not adored for religion : they
are to be honored with charitv, not with

Century VIII.
VENERABLE BEDE, PRIEST.

Si enim sapientiam invocaveris, etc.
Nullum invocare, id est, in nos orando
vocare, nisi Deum debemus.' — In Prov.,
c. 2, p. 63, T. 9.

For if thou shalt invoke wisdom, etc.
We ought to invoke no one, that is, call
to us by prayer, but God.

THE EMPEROR CHARLEMAGNE.

Ut nulli novi Sancti colantur, aut in-
vocentur, nee memoriae eorum per vias
erigantur ; sed hi soli in ecclesia venerandi

That no new Saints be worshiped or
invoked, nor their memorials be erected by
the ways ; but let those only be venerated

142

THE CATHOLIC FAITH.

sint qui ex auctontate passionum aut vitae
merito electi sunt. — Capitulare Franco-
furt, c 42, p. 74, T. 3, Pertz.

in the Church who have been selected
from the dignity of their Passion, or the
merits of their life.

Hickes, in his Letters to a Popish Priest, c. 3, § 4, p. 69, says of
this Canon : " The reading of this XLII. Canon of the Council of Franck-
fort, in the MS. of Claudius Puteanus's Library, is not as in Labbe's
and Cossartius' edition, ut nulli novi Sancti colantur, aut invocentur,
etc., but ut nulli nobis Sancti colantur, aut invocentur ; after which it
follows, nee memoriae eorum per vias. erigantur. Sed hi soli venerandi
(not colendi aut invocandi) aut memoriae, etc. * * * The canon
thus read plainly distinguishes Veneratio from Cultus etTnvocatio, and
accordingly the Title of the Canon, which is the XLIII. in the Putean
MS., is Quinam' Sancti in Ecclesia venerandi sunt." The same distinc
tion between veneratio, cultus and invo'catio is made in the Caroline
Books in the passage cited below :

Solum namque Deum colere, ipsum
adorare, ipsum glorificare debere, totius
divinae scripturae tuba terribilis intonat.
— Solus igitur Deus colendus, solus ador
andus, solus glorificandus est, de quo per
prophetam dicitur, ' Exaltatum est nomen
ejus solius ; cujus etiam Sanctis qui, tri-
umphato diabolo, cum eo regnant, sive
quia viriliter certaverunt ut ad nos inpol-
umis status Ecclesiae perveniet, sive quia
eamdem Ecclesiam assiduis suffragiis et
intercessionibus adjuvare noscuntur, ven
eratio exhibenda est. — Lib. Carol., L. 2,
c. 21, col. 1085, 1086, Pat. Lat. T. 98.

F"or the terrible trumpet of the whole
Divine Scripture sounds that we ought to
worship God alone, adore Him and glorify
Him. — God alone, therefore, is to be wor
shiped, He alone is to be adored, He alone
is to be glorified, of Whom it is spoken
through the Prophet : ' His name alone is
exalted'; to whose Saints also, who, hav
ing triumphed over the devil, reign with
Him, veneration is to be shown, whether
because they have valiently contended
that the state of the Church might come
down to us unharmed, or because we know
that they assist the same Church by con
tinual suffrages, and intercessions.

In this century veneration only, not- adoration, was paid to the
Saints. Spelman gives the following account of an ancient MS. Psalter
in his possession :

Est enim mihi psalterium Davidis
sub temporibus Niceni Concilii II. vel
mox inde ut conjicitur, exaratum ; in quo
ad finem unius cujus psalmi, et singularum
sectionum psalmi cxix, habetur oratio
(numero scil. 171). Nee inter eas omnes
reperitur una aliqua ad sanctorum aliquem
designata, nee qua nomen divae Virginis
vel apostolorum alicujus, aut inferioris
alterius sancti meminit. — Ap. Wilk. Cone.
Mag. Brit., p. 73, T. 1.

For I have a Psalter of David, writ
ten, as is conjectured, at the time of the
second Council of Nice, or soon after, in
which, at the end of each Psalm, and of
each of the sections of Psalm 119, is a
prayer — to the number of 171 in all. Nor
among all these is a single one found
directed to any one of the Saints, nor does
any one of them mention the name of the
Holy Virgin, or of any one of the Apos
tles, or of anv other inferior Saint.

THE CATHOLIC FAITH.

H3

Century IX.
SEDULIUS 'SCOTUS.

Adorare alium Deum praeter Patrem
et Filium, et Spiritum Sanctum, impieta
tis crimen est. — In Rom. I, col. 20, Pat
Lat. T. 63.
AGOBARDUS, BISHOP OF LYONS

To adore another God besides the
Father, and the Son, and the Holy Ghost,
is an impious crime.

Non solum vero divinum deferre hono
rem quibus non licet, sed ambitione hono-
rare sanctorum memorias ob captandam
gloriam popularem reprehensibile est. —
Contr. eorum superstit., c. 17, p. 245.
Adoretur, colatur, veneretur a fideli
bus Deus ; illi soli sacrificitur, vel mysterio
corporis et Sanguinis, quo sumus redempti ;
vel in sacrificio cordis contriti et humiliati.
Angeli vel homines sancti amentur, hon-
orentur, caritate, non servitute. Non eis
corpus Christi offeratur, cum sint hoc et
ipsi. Non ponamus spem nostram in
homine, sed in Deo ; ne forte redundet in
nos illud propheticum : Maledictus homo
qui confidit in homineJ — lb., u. 30, p.
264. Si autem aliquis homo adoratur, vel
angelus praeter eum qui et Deus et homo
et summi esse consilii angelus, Propheta
testante, perhibetur, non est aliud nomen
quod sit vel super hoc nomen quod est
super omne nomen, aut aequale illi, etc.
— Flectamus genu in nomine solius Jesu,
quod est super omne nomen ; he si alteri
hunc honorem tribuimus, alieni judicemur
a Deo, et demittamur secundum desideria
cordis nostri ire in adinventionibus nos
tris. — lb., c. 35, p. 267, 268.

It is blameworthy, not only to bestow
divine honor upon those to whom it is not
lawful, but to honor the memories of the
Saints ostentatiously for acquiring popular
glory. Let God be adored, worshiped, and
venerated by the faithful; to Him. alone
sacrifice is offered, either in the mystery
of the Body and Blood, whereby we were
redeemed, or in the sacrifice of a contrite
and humble heart. But let angels or holy
men be loved and honored with love, not
service. Let not the body of Christ be
offered to them, seeing that they thein-
selves are this. Let us not place our hope
in man, but in God ; lest perchance that of
the Prophet redouhd upon us : Cursed is
the man that confides in man.
But if some mart be adored, or angel
beside Him Who is declared to be both
God and man, and the Angel of great coun
sel, as the Prophet testifies, it is declared,
that there is not Another name which
is either arjove this name which is above
every name, or equal to it, etc. — Let us
bend the knee at the name of Jesus alone,
which is above every name ; lest, if we
give this honor to another, we be judged
alien from God, and be given up to walk
according to the desires of our heart in
our own inventions.

CLAUDIUS, BISHOP OF TURIN.

Haec idcirco dico, ut nemo de merito,
vel intercessione sanctorum confidat. —
Apol. et rescript, adv. Theod. ap. Jonam
de cult. Imag., L. 2, col. 658, A., T. 5,
LaB.

This therefore I say, that no man
confide in the merits or intercessions of
the Saints.

144

THE CATHOLIC FAITH.

REMIGIUS, MONK OF AUXERRE.

Quia non sunt adoranda simulacra,
nee etiam angelus adorandus est, quia
legitur in Apocalypsi, cum quidam volu-
isset adorare angelum pro miraculis quae
fecit, quod ipse prohibuisset, ne adoretur,
dicens : Vide ne feceris, etc. — In Ps. 96,
col. 648, BC, Pat. Lat. T. 131.

. Images are not to be adored, nor is
an angel to be adored, because we read in
the Apocalypse that when a certain one
would adore the angel for the wonderful .
things which he did, he forbade that he
should be adored, saying : See thou do it
not, etc.

Century XII.
JOHN ZONARAS, MONK
-l/psdi? i/v aaXaid Xeydvrwv
rivwv, on ov Ssi rdv Xpidrov ias-
xaXsidBai si? fioyBsiav 7} si? apoda-
ywyyv rr/v apd? Brdv, aXXd rov?
ayyiXov?, w? rdxa rov rdv Xpid
rov iaixaXsidBai apd? rd sipr/piva
peiZovo? dvro? ri)? rjpsripa? a&a?.
— Tavry? ri)? aipidsw? xai d piya?
navXo? kv rij apd? KoXoddaei?
kaidroXy pipvr/rai, iXiywv pySsi?
vpd? xara/jpafjsvsro BiXwv^kv ra-
asLvocppodvvy xai Bpydxsia. ro3r
dyyiXwv , a py ewpaxsv kpfiarsv-
wv. — HaXaid ovv, w? sipr/rai, y
a'/psdiSyv, xai wvdpaZdv tive? dy-
yiXov?, yyovv kasxaXovvro, xai
dvvd\si? kaoiovv, dasp d xavwv
dvaipwv, x. r.,X. — In Can. Cone
Laod., can. 35, p. 468, 469, EFA., T. 1,
Beverage,
GRATIAN, MONK

There was an ancient heresy of those
who ' said that we ought not to invoke
Christ for assistance or access to God, but
the angels, as the invocation of Christ for
intercession was beyond our deserts. — Of
this heresy the great Paul also makes men
tion in his Epistle to the Colossians, say
ing : Let no man deceive you of your
reward, willing in humility, and the wor
ship of angels, intruding into those things
which he has not seen. This was an
heresy, as I have said, and some addressed
angels, that is, invoked them, and held
assemblies, which the canon removing,
etc.

Angelici vocati, quia angelos colunt.
-P. 2, Caus. 24, qu. 3, u. 39, col. 874.

The Angelici are so called because
they worship angels.

ALEXIUS ARISTENUS.
In Can. 35 Cone. Laod., p. 469, C, T. 1, Beverage.
Century XVIII.
STEPHEN BALUZIUS.

' Nee in alicujus honorem.' Sic ait
Agobardus, non Iicere cuiquam dedicare
templum in honorem alicujus sancti, sed
tantum solius Dei. Sed opinor m.utaturum
1 fuisse sententiam, si hoc nostra saeculo
vixisset, quo receptum est ecclesias dedi-

' Nor in honor of any one.' Thus
says Agobardus, that it was not lawful to
dedicate a temple to any one in honor of
some Saint, but only of God alone. But
I think that he would have changed his
opinion had he lived in this our age, in

THE CATHOLIC FAITH.

H5

cari in honore Sanctorum. Olim Eccle
siae dedicabantur in honorem Dei, et in
eis erant rnemoriae martyrum,. — Not. in
Agobard.. Contr. Superstit., etc., c. 11,
p. 89.

which it is customary for Churches to be
dedicated in honor of the Saints. An
ciently, Churches were dedicated in honor
of God, and in them were the memorials
of the Martyrs.

Chapter V.
Late Origin of the Practice of Invoking Saints.
Excessive veneration of the Saints at length led to their invocation.
We find faint traces of ut as early as the middle of the fourth century,
and though the great lights of that age and those of later centuries did
their' utmost to counteract this error, it slowly ,grew until it reached its
present height. In addition to the testimony of the Catholic Church,
many Roman Catholics admit- that adoration of the Saints was unknown
/under the Jewish dispensation, and that among the early Christians the
Holy Trinity was the sole object of worship.
Century XII.
INNOCENT III., BISHOP OF ROME.

Ecclesia vero post tempus beati Syl-
vestri coepit sanctorum confessorum me
moriam venerari. — De Saer. Alt. Myst. ,
L. 3, c 10, col. 849, B., Pat. Lat. T. 217.

Century
JAMES FABER OF ETAPLES.

But the Church, after the time of the
blessed Sylvester, began to venerate the
memory gf the' holy Confessors.

XVI.

Utinam credendi forma a primaeva
ilia peteretur Ecclesia, quae tot Martyres
Christo consecravit : quae nullam regu-
lam, praeter Evangelium novit, c]uae
nullum denique scopum praeter Christum
habuit, et nulli cultum praeterquam ,uni
trinoque Deo impendit. — Praefat. in qua-
tuor Evang. , p.  .
JOHN
Explicite non est praecepta Sanctorum
invocatio in sacris Uteris. Non in Veteri
Testamento ubi populos alioquin erat
propensus in idololatriam : et Patres erant
in limbo nondum beati. Isa. 63. Abra
ham nescivit nos : Israel ignoravit nos.
Sub Evangelio etiam non fuit praecep-

Wpuld that the form of believing
were sought from that primitive Church,
which consecrated so many Martyrs to
Christ, which knew no rule but the Gos
pel, which had no scope but Christ, and
which paid no worship to any one but the
Triune God.
ECK.
Invocation of Saints is not explicitly
commanded in the Holy Scriptures.. Not
in the Old Testament, when the people
were prone to idolatry, and the Fathers
were ,in Limbus, not yet in a state of
blessedness. Abraham knew us not, Is
rael was ignorant of us. Isa. 63. Under

146

THE CATHOLIC FAITH

tum, ne gentiles conversi crederent, se
iterum induci ad cultum terrigenarum, ut
pro veteri more sanctos non ut patrones,
sed ut deos adorassent : sicut Lyconiae
Paulo et Barnabae sacrificare volebant.
Porro si Apostoli et Evangelistae docuis-
sent Sanctos venerandos, arrogantiae da
tum eis fuisset, ac si ipsi post mortem
gloriam. illam quaesivissent. Noluit ergo
Apostolus expressis Scripturis docere ven-
erationem Sanctorum. — Enchirid., c. 15,
de venerat sanct., p. 179, 180.

the Gospel also it was not commanded,
lest the converted Gentiles should believe
that they were again cajoled to the wor
ship of earth-born beings, so as to adore
the Saints, not as patrons, but as gods,
according to the ancient custom, as at
Lyconia they wished to sacrifice to Paul
and Barnabas. Moreover, if the Apostles
and Evangelists had taught that the Saints
were to be venerated, they would have
been charged with arrogance, as if they
sought that glory after death. The Apos
tle was therefore unwilling to teach the
veneration of Saints by express Scriptures.

PERESIUS DE AIALA, BISHOP OF SEGOVIE.

Et quod ante Cornelium martyrem
nulla extet mentio (quod ego viderim) in
vocations et intercessionis Sanctorum,
in causa forte fuit, modestia et humilitas
apostolica. — De div. et Apost. trad., pars
3 de cult, sanct., fol. 105, col. 1.

And as to there being no mention
extant before Cornelius the Martyr, so far
as I have seen, of the invocation and in
tercession of the Saints, the cause was,
perhaps, apostolic modesty and humility.

GEORGE CASSANDER.

Verumtamen illud fatendum est, et
multos et magnos errores hoc praetextu
intercessionis et meritorum in vulgi ani-
mos et mores invasisse, quibus etiam quo-
rundum doctorum virorum inconsiderata
dicta et scripta occasionem et fomentum
suppeditarunt, quos imprimis, et quidem
summa diligentia correctos oportuit, ut ex
quibus contrarii errores totius ecclesiae
consuetudinem damnantium originem dux-
erint ; quare nisi remotis causis, ea quae
ex causis efficiuntur non facile removen-
tur. Primus itaque error est, quod impii
homines et in peccatis perseverantes ac
nullam vitae emendationem meditantes,
sanctorum intercessioni ac meritis temere
confidunt, hec ipsi poenitentia ducti pre-
ces suas ad Deum adjungunt. — Haec
autem falsa et pernitiosa opinio, quantum
in vulgus invaluerit, nimis compertum
est ; existimarunt enim homines improbi
et in sceleribus suis perdurantes, sola
sanctorum, quos sibi patrones delegerunt
et frigidis, ne dicam prophanis, ceremohiis

But yet this must be confessed, that
many and great errors have invaded the
minds and morals of the common people
under this pretext of intercession and
merits, to which also the inconsiderate say
ings and writings of certain of the learned
have furnished occasion and incentives,
which especially ought to be corrected,'
and indeed with the greatest diligence,
as being those from which the contrary-
errors of those who condemn the custom
of the whole Church derived their origin.
Wherefore, unless the causes are removed,
that which proceeds from the causes is not
easily removed. The first error, there
fore, is, that impious men who still perse
vere in their sins and meditate no correc
tion in their course of life, rashly confide
in the intercession and -merits of the
Saints ; nor do they, becoming penitent,
unite their own prayers to God. — But to
how great an extent this false and perni
cious opinion has prevailed among the
common people, has been too well found

THE CATHOLIC FAITH.

147

coluerunt, intercessione ' et patronicio,
veniam sibi et gratiam apud Deum esse
paratam : quae pernitiosa opinio, quantum
etiam fieri potuit, commentis miraculoruni
confirmabitur. Alter error est, quod ho
mines etiam non mali, certos sibi sanctos,
tamquam patrones et tutores delegerunt,
atque in eorum meritis atque intercessione
plus quam in Christi merito fiduciam
posuerunt, atque ideo unico illo advoca
tionis Christi officio obscurato, Sanctos
atque imprimis Virginem Matrem in illius
locum substituerunt. Imo non defuerunt,
viri etiam celebres (Gabriel Biel in canon.
lect. viii.), qui assererent id quod Hester
Assuerus promisit se petenti, dimidium
regni daturum, in Maria completum esse,
in quam Deus regni sui, quod judicio et
misericordia constat, dimidium hoc est,
misericordiam transtulerit, judicio. altera
regni parte, sibi retento. Hinc illi tituli
passim Virgini tributi : Regina Coeli,
Regina et mater misericordiae, Vita, Spes
nostra, Lux Ecclesiae, Advocata et Medi
atrix. Quae etsi commodam interpreta-
tionem admittant, ea tamen non semper
omnibus praesertim rudibus et imperitis
occurit. Quid quod totum psalterium,
sublalo ubique Domini nomine, in nomen
Dominae commutatum legitur? Quin gt
eo ventum est, ut etiam Christus jam in
coelo regnans, Matri subjiciatur : quo
modo in nonnullis Ecclesiis canitur.

Ora Matrem, et jube Filio.
0 f elix puerpera
Nostra pians seclera,
Jure matris impera
Redemptori.
— Est et hie error haud infrequens, quod
veteribus et compertis Sanctis propemo-

out ; for wicked m'en, still persisting in
their sins, thought that by the sole inter
cession and patronage of the Saints,
whom they chose for their patrons, and
worshiped with frigid, not to say profane,
ceremonies, pardon and favor was gained
with God. This pernicious opinion, as
far even as could be done, was confirmed
by fictitious miracles. The second error
is, that men, even those who are not bad,
assigned to themselves certain Saints, as
patrons and protectors, and placed more
confidence in their merits and intercession
than in the merit of Christ, and therefore
that sole office of Christ as Advocate
being obscured, they substituted in place
of Him the Saints and especially the
Virgin Mother, Nay, they were not want
ing even distinguished men, as Gabriel
Biel in Can. Lect. viii., to assert that that
which Assuerus promised he would give
to Hester asking him, even the half of his
kingdom, was fulfilled in Mary, to whom
God transferred the half of His kingdom,
(which consists of judgment and mercy,)
that is, mercy ; retaining the other part of
His kingdom, that is, judgment, for Him
self. Hence those titles indiscriminately
attributed to the Virgin : Queen of Heaven,
Queen and Mother of Mercy, our Life,
our Hope, Light of the Church, Advocate
p and Mediatrix. Although these admit of
a favorable interpretation, yet this does
not always occur to all, especially to the
rude and ignorant. What shall I say to
the fact that the whole Psalter is read, the
name Lord being everywhere removed and
changed into the name of Lady ! Nay,
even to such a pitch has it come, that
Christ even now reigning in heaven is
placed in subjection to His Mother ; as it
is sung in some churches :
Pray to the Mother, and command
the Son. O happy Mother, expiating our
sins, by the right of a Mother command
the Redeemer. — This, too, is an error not
uncommon, that the old and genuine
Saints being almost entirely neglected,
the common sort of men worship more

148

THE CATHOLIC FAITH.

dura neglectis, novos et incognitos vulgus
hominum ardentius et impensius colat, de
quorum sanctitate obscurius constat, et
nonnulli per revelationis tantum innotue-
runt ; atque adeo de quibusdam, an un
quam in rerum natura fuerint, merito
dubitatur, quorum cultum figmenta histor-
iarum et imposturae miraculorum mirifice
auxerunt, quae figmenta etiam comper-
torum sanctorum historias conspurcarunt,
quos quisque pro suo affectu commentus
est. Hue etiam referri potest, quod vulgi
imperitia divinos honores Sanctis attribuit,
ut cum templa, arae, sacrificia, sacerdotia,
vota, festi dies, non tantum memoriae, ut
veteres loquebantur, sed honori et cultui
Sanctorum consecrata putantur. — Con-,
suit., art. 21, § de merit, et intercess.
'Sanct., p. 588, 58g.
ALPHONSUS SAL
Dicendum est ad primum, ideo non
fuisse morem in Veteri Testamento ad-
eundi sanctos intercessores, quia nondum
erant beati et glorificati, ut modo sunt ;
ideo non debebatur iis tantus honos quan-
tus est iste. — Ad aliud vero, quod non sit
in Novo Testamento expressum, nee Eccle
sia primitiva hac invocatione utebatur,
Dicendum est, quod abunde id expressum
fuit, si non scripto, saltern traditione viva
et consuetudine, quae vim legis habet, etc.
— In 1 Tim. 2, Disp. 8, p. 473, T. 15.

ardently and zealously new and unknown
ones, whose sanctity is involved in ob
scurity, and some of whom have become
known only through revelations ; so that
it is justly doubted as to some of them
whether they ever existed at all, whose wor
ship the inventions of history and impos
tures of miracles, wonderfully increased —
inventions which everyone devised accord
ing to his own desire, defiled the histories
of the genuine Saints even. To this cir
cumstance can be referred the fact that
the ignorance of the common people at
tributed divine honors to the Saints, so
that temples, altars, sacrifices, the sacer
dotal offices, vows, feast days, are re
garded as consecrated, not to the memory
only, as the ancients indicated, but to the
honor and worship of the Saints.
MERON, JESUIT.
We must say to the first, that for this
reason it was not the custom in the Old
Testament to have recourse to the Saints
as intercessors, because they were not yet
blessed and glorified, as they now are ; for
this reason such honor as this was not
due them. — But as to the second, that it
was not expressed in the New Testament,
nor did the primitive Church make use of
this invocation, we must say that it was
sufficently expressed, if not in writing, at
least in living tradition and custom, which
has the force of law, etc.

MELCHIOR CANUS, BISHOP OF THE CANARY ISLANDS.
Many things pertain to Christian doc
trine and faith, which are neither openly

nor obscurely contained in the Holy Scrip
tures. — The imploring the aid of the holy
Martyrs by prayers, and the honoring of
their memories, etc.

Multa pertinere ad Christianorum
doctrinam et fidem, quae nee aperte, nee
obscure in sacris Uteris continentur. —
Sanctorum Martyrum auxilium precibus
implorandum, eorumque memorias cele-
brandas, etc. — Loc. Theol., L. 3, c. 3,
fundat. 3, fol. g5, 96.
Century XVII.
FRANCISCUS COSTERUS, JESUIT.
Cum vero beatus Joannes, qui ulti- But seeing that St. John, who lived
mus Apostolorum et vixit et scripsit, multa " and wrote the last of the Apostles, did riot
Uteris (quemadmodum ipsemet testis est commit many things to writing, as he

THE CATHOLIC FAITH.

149

induobus ultimis Evangelii sui capitibus)
non mandaverit, dicimus nos Catholici
omnia ista divinas traditiones esse, ab ipso
Christo ut institutas, sic in Scripturis non
positas, licet ab universa Ecclesia ubique
observatas. — Quod venerandae insuper
sint imagines, Sancti invocandi, Confessio
anricularis frequentanda, pro vivis pariter
et defunctis sacris operandum, atque id
genus alia. — Compend. vet. orthodox, fid.
Prop. 5, c. 2, p. 161, 162.

himself is a witness in the two last chap
ters of his Gospel, we Catholics say that
all these things are divine traditions, as
being instituted by Christ Himself, yet
not contained in . the Scriptures, though
they are everywhere observed by the
whole Church. — [Among which traditions
are] That the images of the Saints, more
over, are to be venerated, that the Saints
are to be invoked, that auricular Confes
sion is to be practiced, that sacrifices are
to be offered for the living and the dead
as well, and other things of this kind.

ROBERT BELLARMINE, CARDINAL AND JESUIT.

Respondeo, Sanctos veteres coepisse
coli in Flcclesia universali, non tam lege
aliqua, quam consuetudine. — De Sanct.
beat., L. 1, c. 8, p. 427, D., T. 2.
Ubi notandum est, quia ante Christi
adventum Sancti, qui moriebantur, non
intrabant in coelum, nee Deum videbant,
nee cognoscere poterant ordinarie preces
supplicantium : ideo non fuisse consuetum
in Testamento veteri, .ut diceretur : Sancta
Abraham, ora pro me, etc. Sed solum
orabant homines ejus temporis Deum, et
. allegebant merita sanctorum, qui jam
obierant, ut illis ipsorum orationes juva-
rentur. — lb., L. 1, c. 19, p. 433, GH.

I reply ; the ancient Saints began to
be worshiped in the whole Church, not so
much by any law, as by custom.
1
Here it is to be noted, that before
the advent of Christ the Saints who died
did not enter into heaven, nor see God,
nor could they ordinarily know the pray
ers of supplicants ; therefore it was not
customary in the Old Testament to say :
Holy Abraham, pray for me, etc. But
men of that time prayed to God only, and
alleged the merits of the Saints, who were
already dead, that by them their prayers
might be assisted.

MARTINUS BECANUS, JESUIT.

Nusquam legimus in Veteri Testa
mento quod aliquis directe invocaverit
SS. Patriarchas aut Prophetas, qui ex hac
vita decesserant. — Hinc sequitur, quae sit
differentia inter Vetus et Novum Testam-
entum quod attinet ad invocationem Sanc
torum. Nam tametsi veteres soliti sunt
invocare Angelos, sicut nos facimus ; non
tamen soliti fuerunt directe invocare alios
sanctos, sicut nos facimus. Non enim
dicebant, S. Abraham ora pro nobis.
Ratio est quia Sancti in Veteri Testa
mento non erant in coelo et coelesti
gloria, sed in loco subterraneo, quasi in
carcere inclusi (1 Pet. 3:19), ac proinde

We never read in the Old Testament
that any one directly invoked the holy
Patriarchs or Prophets, who had departed
out of this life. — Hence follows the differ
ence between the Old and New Testa
ment as to the invocation of the Saints.
For although the ancients were accus
tomed to invoke Angels, as we do, yet
they were not accustomed to directly in
voke other Saints, as we do. For they
did not say : Holy Abraham pray for us,
The reason was because in the Old Testa
ment the Saints were not in heaven and
heavenly glory, but in a subterranean
place, shut up, as it were, in a prison (1 Pet.

15°

THE CATHOLIC FAITH.

non poterant ordinarie ac infallibiliter
eognoscere viventium preces et invoca-
tiones. At Sancti in Novo Testamento
sunt in coelo, etc. — Analog. Vet. et Nov.
Test., c. 3, qu. 6, u. 4, 5, p. 77, 78.

3 : 19), and for this reason they were not
able ordinarily and infallibly to know the
prayers and invocations of the living. But
the Saints in the New Testament are in
heaven, etc.

JACQUES DAVID DU PERRON, CARD. AND ABP. OF SENS.
And as to the authors who lived
nearer the Apostolic age, of whose works,
for the most part, persecution has de
prived us, though it be impossible to find
any vestiges of this custom, — it is suffi
cient, — that nothing can be found in their
writings, repugnant to the usage of the
Church of the four first Councils in re
gard to this, but, on the contrary, all is
agreeable and favorable.

Et quant aux autheurs plus proches
clu.siecle Apostolique, desquels la perse
cution nous a ravy la plupart des escrits,
encore qu'il ne s'y trouve pas des vestiges
de cette coutume, — il suffit — qu'il ne se
trouve rien en leurs ecrits, de repugnant a
l'usage de l'eglise des quatre premiers Con-
ciles, pour ce regard, ains au contraire —
tout y est conforme et favourable. — Re-
pliq. a la Responce du Roy de la Grand
Bretagne, Liv. 5, c. 19, p. ioog, ipio.

DOMINICUS BANNES.

Orationes esse ad Sanctos faciendas,
venerandas esse eorum imagines, — neque
etiam impresse et involute sacrae Iiterae
docent. — In 2 secund., qu. I, art. 10,
secund. conclus. , p. 170, col. 2, F., T. 2.
JOHN BARNESIUS
Proprie ergo loquendo non oramus
aut invocamus Sanctos religioso cultu (qui
soli Deo debetur) sed quadam humanitate
eos movemus et rogamus, ut Deum pro
nobis vellent religioso cultu interpellare.
Et licet bonum sit quandoque rogare
sanctos, ut Deum pro nobis orent, ex
affectu humanitatis quo ipsi in nos ferun-
tur ; tamen utilius est Deum religiose
orare. — Cath. Rom. Pacific, sect. 10, p.
860, T. 2. Brown, Fascic. rer. expet. et
fug.

That prayers are to be offered to the
Saints, and that their images are to be
venerated, — the Scriptures do not teach
expressly even, nor obscurely.
BENEDICTINE MONK.
Properly speaking, therefore, we do
not pray to or invoke the Saints with re
ligious worship, — which is due to ^od
alone, — but we move and pray to them by
a certain humanity, that they would inter
cede with God for us with religious wor
ship. And though it be a good thing
sometimes to entreat the Saints to pray to
God for us, out of the affection of human
ity whereby they are drawn towards us,
yet it is more profitable to religiously pray
to God.

PETER COTONUS, JESUIT.
Quod ad praeceptum supplicandi coe-
Iitibus ejusque orandi, nullum quidem
Ecclesiae voce atque imperio fuit hactenus
significatum, nisi quatenus eidem obse-
cundare omnes debemus, et praecipienti
parere, quod qui recusant ethnicis et pub-
licanis coeli testimonio sociantur, etc. —
Instit. Cathol., L. I, c. 16, p. gi.

As to the precept of supplicating the
Saints and praying to them, none as yet
had been signified by the voice and com
mand of the Church, except that we all
ought to comply with and obey the com
mand of the same. Those who refuse
this are joined with the heathen and pub
licans, etc.

THE CATHOLIC FAITH.

151

ADAM TANNER, JESUIT.

Fateantur ipsi [adversarii], quaeso si
lubet, multa fide infallibili et divina esse
credenda, quae in scriptura sola non con-
tineantur, nee ex ea sola evidenter dedu-
cantur ; et tunc nihil cura illis amplius
magnopere contendenrus, fateantur, in-
qam, — invocationem Sanctorum. — Relat.
compend. de Colloq. Ratisb., pars 2, c. 6,
P- 72,

Let our adversaries confess, I beg, if
it please them, that many things are to be
believed with infallible and divine faith
which are not contained in Scripture alone,
nor are evidently-deduced from it, and
then we will no longer vigorously contend
with them. Let them confess, I say, the
invocation of Saints.

TRANSUBSTANTIATION.

THE CHURCH OF ROME.
The Church of Rome holds that in the Eucharist the substance
of the bread and wine, by the power of God, is transubstantiated or
changed into the substance of the same Body and Blood of Christ,
which was born of the Virgin Mary and died upon the cross, though
the species and appearances of the bread and wine remain as they
were.
COUNCIL OF TRENT.

Si quis dixerit, in Sacrosancto F'u-
charistiae Sacramento remanere substan-
tiam panis et vini una cum corpore et
safiguine Domini nostri Jesu Christi, ne-
gaveritque mirabilem illam et singularem
conversionem totius substantiae panis in
corpus, et totius substantiae vini in san-
guinem, manantibus duntaxat speciebus
panis et vini, quam quidem conversionem
catholica ecclesia aptissime transubstan-
tiationem appellat : anathema sit. — Sess.
13 de Euch.,° can. 2, p. 64.

If any one shall say, that in the most
holy Sacrament of the Eucharist the sub
stance of the bread and wine remains
together with the Body and Blood of our
Lord Jesus Christ, and shall deny that
wonderful and singular conversion of the
whole substance of the bread into the
Body, and of the whole substance of the
wine into the Blood, the species only of
the bread and wine remaining, which con
version the Catholic Church very properly
calls Transubstantiation : let him be ana
thema.

SCRIPTURE
Douay Version.
Matt. 26 : 26-28. And whilst they
were at supper, Jesus took bread, and
blessed, and broke : and gave to his dis
ciples, 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 new tes
tament which shall be shed for many unto
remission of sins. 152

King James' Version.
Matt. 26 : 26-28. And as they were
eating, Jesus took bread, and blessed it,
and gave it to the disciples, and said,
Take, eat ; this is My body.
And- he took the cup, and gave thanks,
and gave it to them, saying. Drink ye all
of it ;
For this is" My blood of the new tes
tament, which is shed for many for the
remission of sins.

THE CATHOLIC FAITH.

153

Mark 14 : 22-26 ; Luke 22 : 17-20 :

John 6:51, 5^2, 55, 56. I am the
living bread, which came down from
heaven. If any man eat of this bread, he shall
live forever : and the bread that I will
give, is My flesh for the life of the world.
He that eateth My flesh, and drink-
eth My blood, hath everlasting life : and
I will raise him up in the last day.
For My flesh is meat indeed : and
My blood is drink indeed.
1 Cor. 10 : 16. The chalice of bene
diction, which we bless, is it not the com
munion of the blood of Christ? And
the bread, which we break, is it not the
partaking of the body of the Lord ?

John 6:51, 54, 55, I am the living
bread which came down from heaven : if
any man eat of this bread, he shall live
forever : and the bread that I will give is
My flesh, which I will give for the life of
the world. Whoso eateth My flesh, and drinketh
My blood, hath eternal life ; and I will
raise him up at the last day.
For My flesh is meat indeed, and
My blood is drink indeed.
1 Cor. lb : 16. The cup of blessing
which we bless, is it not the communion
of the blood of Christ ? The bread which
we break, is it not the communion of the
body of Christ ?

THE CATHOLIC CHURCH.
When our Saviour instituted the Holy Sacrament of the Eucharist,
after He had consecrated the elements and styled them His Body and
Blood, He still calls the wine the fruit of the vine ; and the Apostle
Paul, while discoursing on this subject, calls the consecrated Body
bread. So the Catholic Church, deriving her tradition from Christ and
His Apostles, teaches us that the Eucharist consists of two parts — the
earthly and the heavenly. The bread and wine before Consecration are
indeed common bread and wine ; but after consecration, through the
Holy Spirit, they are no longer common bread and wine, but the Body
and Blood of Christ. Not that the elements loose their nature and
substance, as the Church of Rome teaches, for these, as Theodoret, and
Gelasius, Bishop of Rome, as well as others, tell us, remain after con
secration. Most of the citations from the Fathers which are put forward by
Roman Catholics in proof of a belief in Transubstantiation, are those
in which they call the Eucharist the Body and Blood of Christ. Such
references are not to the point. The bread and wine (as the whole
Catholic Church always did and still does teach), after consecration,
are the Body and Blood of Christ, but after a manner vastly different
from that which the Church of Rome maintains. The Church believes
in a Real Presence of Christ in the Sacrament, not in a carnal, but after
a spiritual and sacramental manner. The Church of Rome has exalted

i54

THE CATHOLIC FAITH,

a mere theory, which accounts for the Real Presence, into an article of
faith. The ancient Church never attempted to define how Christ was
present in the Eucharist, but was content with simply believing that
He was present. Shall we presume to define what she dared not look
into ? The Sects, on the other hand, regard the bread and wine in the
Eucharist as merely common bread and wine, intended simply as a
memorial to remind us of our redemption through the precious death
of Christ. Such a doctrine as this was never known to the Catholic
Church.
SCRIPTURE.
King James' Version. Douay Version.
Matt. 26 : 27, 29. And He took the Matt. 26 : 27, 29. And taking the
chalice He gave thanks : and gave to

cup, and gave thanks, and gave it to them,
saying, Drink ye all of it.
But I say unto you, I will not drink
henceforth of this fruit of the vine, until
that day when I drink it new with you in
My Father's kingdom.

them, saying : Drink ye all of this.
And I say to you, I will not drink
from henceforth of this fruit of the vine,
until that day when I shall drink it with
you new in the kingdom of My Father.

Mark 14 : 29 ; Luke 22 : 17, 18.

John 6 : 53, 60-63. Then Jesus said
unto them, Verily, verily, I say unto you,
Except ye eat the flesh of the Son of
Man, and drink His blood, ye have no
life in you.
Many therefore of His disciples, when
they had heard this, said, This is a hard
saying ; who can hear it ?
When Jesus knew in Himself that
His disciples murmured at it, He said
unto them, Doth this offend you ?
What and if ye shall see the Son of
Man ascend up where He was before ?
It is the spirit that quickeneth ; the
flesh profiteth nothing : the words that I
speak unto you, they are spirit, and they ,
are life. 1 Cor. 10 : 16, 17. The cup of bless
ing which we bless, is it not the com
munion of the blood of Chrift? The
bread which we break, is it not the com
munion of the body of Christ ?
For we being many are one bread,
and one body : for we are all partakers of
that one bread.

John 6 : 54, 61-64. Then Jesus said
to them : Amen, amen, I say unto you :
Except you eat the flesh of the Son of
Man, and drink His blood, you shall not
have life in you.
Many therefore of His disciples hear
ing it, said : This saying is hard, and who
can hear it ?
But Jesus knowing in Himself, that
His disciples murmured at this, said to
them : Doth this scandalize you ?
If then you shall see the Son of Man
ascend up where He was before ?
It is the spirit that quickeneth ; the
flesh profiteth nothing. The words that I
have spoken to you, are spirit and life.
1 Cor. 10:16, 17. The chalice of
benediction, which we bless, is it not the
communion of the blood of Christ ? And
the bread which we break, is it not the
partaking of the body of the Lord ?
For we being many, are one bread,
one body, all that partake of one breadi

TFIE CATHOLIC FAITH.

155

Ibid. 11 : 24. And .when He had
given thanks, He brake it, and said, Take
eat ; this is My body, which is broken for
you : this do in remembrance of Me.

Ibid. 11 : 24. And giving thanks
broke, and said : Take and eat : this is
My body which shall be delivered for
you : this do for the commemoration of
Me.

i Chapter I.
THE CHURCH OF ROME.
The Church of Rome holds that Accidents in the Eucharist subsist
without a subject.

CATECHISM OF THE DECREES OF COUNCIL OF TRENT.

Accidentia, quae aut oculis cernuntur,
aut aliis sensibus pereipiuntur, sine ulla re
subjecta esse mira quadam atque inexpli-
cabili ratione. Ac panis quidem et vini
accidentia omnia licet videre, quae tamen
nulli substantia inhaerent, sed per se ipsa
constant ; quum panis et vini substantia
in ipsum Domini corpus ita mutetur, ut
panis et vini substantia omnino esse desi
nant. — Pars 2, c. 4, de Saer. Euch., qu.
26, p. 185.

The Accidents, which are either seen
by the eyes, or are perceived bv the other
senses, in a certain wonderful and inex
plicable manner exist without any subject.
And we can indeed see all the accidents
of the bread and wine, which nevertheless
inhere to no substance, but exist of them
selves ; since the substance of the bread
and wine is so changed into the very
body of our Lord, that the substance of
the bread and wine wholly ceases to exist.

THE CATHOLIC CHURCH.
The ancient Church believed that Accidents could not subsist
without a subject, and yet never except the Eucharist.

Century II.
IRENAEUS, BISHOP OF LYONS.

Et quod non possit alterum sine altero
intelligi, quemadmodum neque aqua sine
humectatione, neque ignis sine catore, ne
que lapis sine duritia (unita enim sunt in
vicem haec); et alteram ab altero separarL
non potest sed semper coexistere ei : etc.
—Contr. Haer., L. 2, c 12, col. 738,
Pat. Gr. T. 7.

And because we cannot understand
the one without the other, as neither can
we understand water without moisture,
nor fire without heat, nor a stone without
hardness. F'or these are united one to
another, and one cannot be separated
from the other, but must always co-exist
with it : etc.

i;6

THE CATHOLIC FAITH.

Century IV.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Illud vero quod interrogasti, quis con-
cesserit, aut cui posse fieri videatur, ut id
quod in subjecto est, maneat, ipso inter-
eunte subjecto ? Monstruosum enim et a
veritate alienissimum est, ut id quod non
esset nisi in ipso esset, etiam cum ipsum
non fuerit, possit esse. — Soliloq., L. 2, c
13, 11. 23, col. 896, Pat. Lat. T.,32.

But who shall concede that which you
have interrogated me, or to whom can it
seem possible to be done, that that which
is in the subject should remain after, that
the subject itself has perished ? For it is
monstrous, and fartherest from the truth,
that that which would not exist at all un
less it existed in the subject, should be
able to exist even when it (the subject)
exists not.

Omne quod in subjecto est, si semper
manet, ipsum etiam subjectum maneat
semper necesse est. — Ibid., n./24.
Si enim subjectum est animus arte in
subjecto existente, neque subjectum im-
mutari potest quin et id quod in subjecto
est immutetur. — Sed ne rationi nostrae
adversentur, qua dictum est, mutato sub
jecto omne quod in subjecto est necessario
mutari, videndum est. Sed non adver-
santur. Nam illud secundum hanc muta-
tionem subjecti dicitur, per quam omnino
mutare cogitur nomen. Nam si ex albo
eera nigrum colorem ducat alicunde, non
mimus cera est ; et si ex quadrata rotun-
dam formam sumat, et ex mollj durescat,
frigescatque ex calida : at ista in subjecto
sunt, et cera subjectum. Manet autem
cera non magis minusve cera, cum ilia
mutentur. Potest igitur aliqua mutatio
fieri eorum quae in subjecto sunt, cum
ipsum tamen juxta id quod hoc est
ac dicitur, non mutetur. At si eorum
quae in subjecto sunt, tanta commutatio
fieret, ut illud quod subesse dicebatur,
dici jam omnino non posset ; veluti
cum calore ignis cera in auras discedit,
eamque mutationem partitur ,ut recte in-
telligatur mutatum esse subjectum, quod
cera erat, et cera jam non est : nullo
modo aliqua ratione quidquam eorum,
quae in illo subjecto ideo erant quia
hoc erat, remanere putaretur. — De Im-

Everything which is in a subject, if
it always remains, it is necessary that the
subject itself should remain.
For if the mind is a subject closely in
the existing subject, neither can the sub-
, ject be changed except that also be changed
which is in the subject. — But we must see
lest they oppose .our argument, by which
it is said, the subject being changed, every
thing in the subject is necessarily changed.
But they do not oppose it. For that is
s'aid according to this change of the sub
ject whereby it is compelled to change its
nature entirely. For if wax from some
source changes its color from white to
black, it is .none the less wax ; and ii it
receive a round form from a square one,
and from softness become hard, and from
warmth become cold : yet these are in the
subject, and wax is the subject. But the
wax remains neither more nor less wax,
although these be changed. Therefore
some change of those things which are in
the subject is possible, since the subject
nevertheless according to that which this
is and is called, is not changed. But if
such a change of those things which are
in the subject should take place, so that
what was called the subject can now no
longer be so called ; as when by the heat
of fire wax is dissipated into the air, and
it suffers that change so that the subject
may be rightly understood as changed,

THE CATHOLIC FAITH.

157

mort. 1025,

Anim. ,
lb., T.

c 5,
32.

n. 7, 8, col. 1024,

Tolle ipsa corpora qualitatibus cor-
porum, non erit ubi sint, et ideo necesse
est ut non sint. — Ep. 187, Dardan., c 6,
n. 18, col. 838, lb., T. 33.

because it was wax, and now is wax no
longer; in no manner, by any reasoning,
can any of those things which were in that
subject because this subject existed, be
thought to remain.
Take -away bodies themselves from
the qualities of bodies, and there will be
nothing where they may be, and therefore
it is necessary that they be not.

Century V.

ISIDORE, MONK OF PELUSIOTA.

"Oxypa ydp sivai r^j- ovdiav
Ty? aotdryro? dpiZovrai [cpiXddo-
cpoi], y? pr) vaapxovdy?, dvvaapx-
tov sivai ri)v aoidryra cpadi. —
L. 2, Ep. 72, Strat., p. 120.

The Philosophers define substance as
the vehicle of quality ; unless this exist,
quality cannot exist, they say.

Chapter II.
THE CHURCH OF ROME.
The Church of Rome uses the word Species to signify the Acci
dents without any subject.

COUNCIL OF TRENT.

Manentibus duntaxat speciebus panis
et vini. Si quis negaverit, in venerab.ili Sacra
mento eucharistiae sub unaquaque specie,
et sub singulis cujusque speciei partibus,
separatione facta, totum Christum con-
tineri : anathema sit. — Sess. 13 de Euch.,
can. 2, 3, p. 64.

The species of bread and wine alone
remaining. If any one shall deny, that in the
venerable Sacrament of the Eucharist un
der each species, and under every part of
each species, a separation being made,
entire Christ is contained : let him be
anathema.

THE CATHOLIC CHURCH.
The ancient Church never used this word in this sense, but by the
the word Species denoted the substance, nature, and matter of a thing,
the subject itself that appears.

158

THE CATHOLIC FAITH.

Century III.
ORIGEN, PRIEST OF ALEXANDRIA.

Ut si quid forte de specie plumbi
habuerit admistum, id ignis decoquat et
resolvat. — Horn. 6 in Exod., c. 4, col.
334, 5, CDA., Pat. Gr. T. 12.

That, if by chance he shall have any
thing of the species of lead mixed with
him, the fire may purge and destroy it.

Century IV.
AMBROSE, BISHOP OF MILAN.

Hie numerus captivorum, hie ordo
praestantior est, quam species poculorum.
— De offic. Minist., L. 2, c. 28, n. 139,
col. 141, Pat. Lat. T. 16.
Virgam levavit Moyses, separavit se
aqua, et in murorum specie, congelavit. —
Gravior est enim ferri species, quam aqu-
arum liquor.
Non valebit Christi sermo, ut species
mutet elementorum ?
Ante benedictionem verborum coeles
tium alia species nominatur, post conse
crationem corpus significatur. — De Myst.,
1.. g, n. 51, 52, 54, col. 406, 407, lb.
Rogatus ad nuptias aquae substan-
tiam in vini speciem commutaret, etc. —
Serm. 10. In Epiph., serm. iii, n. I, col.
622, lb., T. 17.
Similiter et cum hydrias plenas liquore
fontium vertit in vinum, — et speciem ma
gis necessariam nuptiis praestitit, etc. —
Serm. 11. In Epiph., serm. iv, n. 1, col.
625.
AURELIUS AUGUSTINE

This number, this order of captives
is more excellent than the species of
cups.

Moses raised his rod, the water sepa
rated itself, and became hard in the spe
cies of walls. — For the species of iron is
heavier than the liquor of water.
Shall not the word of Christ avail to
change the species of the elements ?
Before the benediction of the heav
enly words the species is called one
-thing ; after the consecration the body
is signified. Being asked at the marriage to change
the substance of water into the species of
wine, etc.
Likewise also when He changed the
urns full of the liquor of the fountain into
wine, — and provided for the marriage a
more necessary species, etc.
BISHOP OF HIPPO.

Si ergo figura maris tantum valuit,
species Baptismi quantum valebit? — Tract.
IO in Joan. Evang., n.i 4, col. 1477, Pat.
Lat. T. 35.
' Et omnes eumdem potum spiritua-
lem biberunt.' Aliud illi, aliud nos; sed
specie visibili, quod tamen hoc idem sig-^
nificaret virtute spirituali. — Ibid., Tract.
26 in Ibid., n. 26, col. 1612.
Et illi pro magno Sacramento ejusdem
Christi biberunt aquam profluentem de
petra ; nos quid bibamus norunt fideles.

If, therefore, the figure of the sea
availed so much, how much will the spe
cies' of Baptism avail ?
' And all drank the same spiritual
drink.' They drank one thing, we another;
but with a visible species, which neverthe
less might signify this same thing by spirit
ual virtue. And they for a great Sacrament of
the same Christ, drank the water flowing
from the rock ; the faithful know what we

THE CATHOLIC FAITH.

*59

, Si speciem visibilem intendas, aliud est :
si intelligibilem significationem, eumden
potum spiritualem biberunt. — Tract. 45
in Ibid., n. 9, col. 1723.
Quod cum per manus hominum ad
illam visibilem specimen perducatur, non
sanctificatur ut sit tam magnum Sacra
mentum, nisi operante invisibiliter Spiritu
Dei, etc. — De Trim, L. 3, c. 4, n. io,
col. 874, lb., T. 42.
Cum autem suscipitur, aliquando in
angelo demonstratur, altquando in ea spe
cie quae non est quod angelus, quamvis
per angelum deposita ministretur : rursus
cum in ea specie suscipitur quae non est
quod angelus, etc. — Ibid., c 10, n. 19,
col. 879.

drink. If you heed the visible species, it
is another thing : if you consider the in
telligible signification, they drank the same
spiritual drink.
When by the hands of men it is led to
that visible species, it is not sanctified that
it may be so great a Sacrament, unless by
the invisible operation of the Spirit of
God. But when it is assumed, it is some
times demonstrated in an angel, some
times in that species which is not what an
angel is,~ although it is disposed through
an angel's ministry : again when it is
assumed in that species which is not what
an angel is, etc.

Ibid., L. 3, c. 10, n. 19. 21, col. 880, 881.

Century V.
GAUDENTIUS, BISHOP OF BRESSE.

Recte enim vini specie tum sanguis
ejus exprimitur, etc. — Tract. 2 in Exod.,
col. 53, CD., T. 7, La B.

For rightly is His blood then ex
pressed by the species of wine, etc.

CAELIUS SEDULIUS, PRIEST.

Ipsae etiam ut possent species osten-
dere Christum,
Aurea nascenti funderunt munera
Regi, Thura dedere Deo, myrrham tribuere
sepulchre — Carm., L. 2, col. 283, CD.,
T. 8r La B.
SALVIANUS, BISHOP OF MARSEILLES.

That the very species might manifest
Christ, they present golden gifts" to Him
as to a nascent king ; they give Him in
cense as God ; they offer myrrh for Flis
burial.

Adde hue fontes repente natos, adde
medicatas aquas, vel datas vel immutatas,
speciem servantes, naturam relinquentes,
— DeProv. Dei et ipsius gub., L. I, col.
260, A., T. 3, La B.
ARNOBIUS JUNIOR

Add to this the fountains suddenly
sprung up, add the healed waters, either
given or changed, preserving their species,
leaving their nature.

Non solum eis speciem frumenti, sed
et vini et olei administrans. — In 104, col.
481, D., Pat. Lat. T. 55.

Administering to them not only the
species of grain, but also of wine and oil.

i6o

THE CATHOLIC FAITH.

Chapter III.
THE CHURCH OF ROME.
- The Church of Rome holds that in the Eucharist Christ is bodily
present in the same organized body in which He suffered on the Cross,
the substance of the bVead and wine being abolished ; and yet this
body cannot be seen or felt, but only bread and wine are perceived by
sight, taste, and smell.

f f 4

CATECHISM OF THE DECREES OF COUNCIL OF TRENT

Jam vero hoc loco a pastoribus ex-
plicandum est, non solum verum Christi
corpus, et quicquid' ad veram corporis
rationem pertinet, veluti ossa et nervos,
sed etiam totum Christum in hoc Sacra
mento contineri. — Pars 2, c 4, qu. 31,
p. 189. Si enim fideles ea tantum in hoc Sac
ramento contineri sibi persuaserint, quae
sensibus percipiunt, in summam impieta-
tem adducantur necesse est, quum nihil
aliud praeter panis et vini speciem oculis,
tactu, odoratu, gustu sentientes, panem
tantummodo ac vinum in Sacramento esse
judicaverint. — Ibid., qu. 25, p. 185.

But now in this place it must be ex
plained by the pastors, that not only the
true body of Christ, and whatever pertains
to the true notion of a body, as bones and
nerves, but entire Christ even is contained
in this Sacrament.
For if the faithful shall persuade them
selves that that only is contained in this
Sacrament which they perceive with their
senses, they are necessarily lead into the
greatest impiety, inasmuch as perceiving
nothing else by the eyes, touch, smell and
taste, except the species of bread and wine,
they shall judge that bread and wine only
are in the Sacrament.

THE CATHOLIC CHURCH.
The ancient Church believed that every organized body, never
excepting the body of Christ, is visible and palpable.

Century II.
TERTULLIAN, PRIEST OF CARTHAGE.

Ego corpus hominis non aliud intel-
ligam, quam omnem istam struem carnis,
quoquo genere materiarum concinnatur
atque variatur, quod videtur, quod tane-
tur, quod denique ab hominibus occiditur.
— De resurr. earn., c. 35, p. 132, Pars 4.

I understand by the body of man,
nothing else than that whole structure of
flesh, by whatever kind of matter it is put
together and varied, which is seen, which
is held, which, in a word, is killed by
men.

THE CATHOLIC FAITH.

161

Century IV.
GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

ndrspov dwpa, xai aw? rd da-
sipov, xai ddpidrov, xai ddxypd-
ridzov, xai dvacpi?, xai ddparov,
y xai ravra dwpara, xi)? k^ovdia? ;
ov ydp avry cpvdi? dwudrwv , y
dwpa pkv, ovxi- Tavra 8s ri)?
aaxvryro?, iva pySiv aXiov i/pcSv
s'xy xd Bsiov, aw? ydp dsaxov, si
aspiypnaxdv ; — Orat. 34, orat. 2 de
Theolog., p. 549, CD., T. 1.

Is He a body, and how is He in
finite and intermediate, and without ,1
figure, and impalpable and unseen ? is
this a body ? what licence ! For this is
not the nature of bodies, nor is it a body ;
no, indeed ! This is stupidity, that the
Divinity may have nothing more than our
selves ; for how is He worshipful, if He is
circumscribed ?

GREGORY, BISHOP OF NYSSA
'£L? yap ovx kdn dwpa, w xd.
Xpwpa, xai r<3 dxypa xai y dvnrv-
' aia xai y Siddradi?, xai to fJdpo?,
xai rd Xoiad twv iSiwpdrwv ov
apodsdnv, x. r. X. — De hom. opific,
c. 24, p. 107, 108, T. 1.

For as that is not a body which is not
possessed of color, and form, and solidity,
and extension, and gravity, and the other
attributes, etc

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Praesente enim Christo nee tentari
fideles poterant, nee probari, si essent veri
fideles : quoniam si sit praesens, non cre-
ditur, sed videtur : cum autem absens
fuerit, non videtur, sed creditur, dum tim-
etur. Christo igitur praesente, etsi tenta-
tionem aliquam sustinerent propter eum
ut justitiam facerent, opus tamen eorum
non videbatur esse in fide, sed in oculis.
— Hom. 53 in Matt. op. imperf. (op. spu
rium), p. 964, 965, DA., T. 6.

For if Christ were present, the faith
ful could not have been tried and prov,ed
whether they were true faithful : seeing
that if He be present, He is not believed,
but seen: but when He is absent, He
is not seen, but believed, while He is
feared. Christ being present, therefore,
although they might sustain some trial for
His sake, that they might work righteous
ness, yet, their work does not seem to be
in faith, but in the eyes.

DIDYMUS, BISHOP OF ALEXANDRIA.

'Easi adparo? d Bsd?, dxovXov-
fjE! 8k xwv dopaxwv xd ddwparov ¦
ddooparo? apec d Bsd? wv, adparo?
idriv. — Catena in Joan. 4 : 24, col. 1646,
B., Pat. Gr. T. 39.

Since God is invisible, but incorpor-
ality follows invisibility ; then, since God
is incorporeal, He is invisible.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.
By His divinity indeed He is ever
with us : but unless He had gone away
from us bodily, we should always see His
body carnally, and never should have be
lieved spiritually.

Semper quidem divinitate nobiscum
est : sed nisi corporaliter abiret a nobis,
semper ejus corpus carnaliter videremus, et
nunquam spiritualitr crederemus, — Serm.
143, c. 4, n. 4, col. 786, Pat. Lat. T. 38.

1 62 THE CATHOLIC FAITH.
Century V.
AMMONIUS, PRIEST OF ALEXANDRIA.
'CI? aSdxipo?, d pr) aidrsvda? As an unjust person, who does not
si? roV Sixaiov rdv Sid rr/v Sixaio- believe on the just One, Who, on account
dvvyv avrov dvaXycpBivra si? ov- of His righteousness, ascended into heaven
pavov?, xai dcpavi) ysyovdra roi? and became invisible to men.
dvBpwaoi?. — In Joan. 16: II, col. 1497,
B„ Pat. Gr. T. 85. Century VI.
GREGORY THE GREAT, BISHOP OF ROME.
Non sicut Eutychius Constantinopo- In that glory of the resurrection, our
litanae urbis episcopus scripsit, corpus body will not be, as Eutychius; Bishop of
nostrum in ilia resurrectionis gloria, erit the city of Constantinople, wrote, impal-
impalpabile, ventis aereque subtilius. In pable and more subtile than the winds
ilia enim resurrectionis gloria erit corpus and air. For in that glory of the resur-
norpus nostrum subtile quidem per effec- reetion our body will be subtile indeed by
tum spiritalis potentiae, sed palpabile per the effect of spiritual power, but palpable
veritatem naturae. Unde etiam Redemp- by the truth of nature, Whence also our
tor noster dubitantibus de sua resurrec- Redeemer, the disciples doubting conc^rn-
tione Discipulis, ostendit manus et latus, ing His resurrection, showed them His
palpanda ossa carnemque praebuit, di- hands and side, and gave them His bones
cens : Palpate et videte, quia spiritus car- and flesh to handle, saying : Handle Me
nem et ossa non habet, sicut me videtis and see, for a spirit hath not flesh and
habere. bones, as ye see me have.
Erit itaque [corpus post resurrectio- The body, therefore, after the resur-
nem] subtilis, quia et incorruptabilis. Erit reetion, will indeed be subtile, because it
palpabilis, quia non amittet essentiam will be incorruptible also. It will be pal-
veracis naturae. — Moral, in Job, L. 14, c. pable, because it will not lose the essence
56, n. 72, col. 465, O; c. 57, n. 77, col. of its true nature.
467, E., T. 1.
Century VIII.
JOHN OF DAMASCUS, A PRIEST.
Hw? ydp dwpa, tu dasipov, How, therefore, is that a body which
xai ddpidrov, xai ddxypdndrov, is infinite, and indeterminate, and without
xai dvaipk? xai ddparov. — Oe fid. figure, and impalpable and invisible?
Orthodox., L. 1, c. 4, p. 127, I)., T. 1.

Chapter IV.
THE CHURCH OF ROME.
The Church of Rome holds' that the Body of Christ is not only in
Heaven at the right hand of the Father, but is also present- in the Holy
Eucharist.

THE CATHOLIC FAITH.

163

COUNCIL OF TRENT.

Principio docet sancta synodus, et
aperte ac simpliciter profitetur, in almo
sanctae eucharistiae Sacramento post panis
et vini consecrationem Dominum nostrum
Jesum Christum veram Deum atque hom-
inem vere, realiter ac substantialiter sub
specie illarum rerum sensibilium contineri.
Neque enim haec inter se pugnant, ut'ipse
Salvator noster semper ad dextram Patris
in coelis assideat juxta modum existendi
naturalem, et ut multis nihilominus aliis
in locis sacramentaliter praesens sua sub
stantia nobis adsit, etc. — Sess. 13 de euch.,
c. 1, p. 59.

In the first place, the holy Synod
teaches, and openly and simply professes,
that in the august Sacrament of the Eu
charist, after the consecration of the bread
and wine, our Lord Jesus Christ, true God
and man, is truly, really and substantially
contained under the species of those visi
ble things. For neither is this inconsistent
with itself, that our Saviour Himself may
ever sit at the right hand of God in heaven
according to the natural mode of existing,
and that nevertheless He may be present
with us by His substance sacramentally in
many other places.

THE CATHOLIC CHURCH.
The ancient Church believed that every body must occupy space ;
that a body cannot occupy more than one place at the same time, nor
be entire in one part, nor exist after the manner of a spirit.
Century III.
NOVATIAN, PRIEST OF ROME.

Si homo tantummodo Christus, quo
modo adest ubique invocandus, cum haec
hominis natura non sit, sed Dei, ut adesse
omni loco possit ? — De Trin. , c. 14, col.
909, Pat. Lat. T. 3.
ARNOBIUS JUNIOR
In simulacris dii habitant, singuline
in singulis toti, an partialiter atque in
membra divisi ? Nam neque unus deus in
compluribus potis est uno tempore inesse
simulacris, neque rursus in partes sectione
interveniente divisus. Constituamus enim
decern millia simulacrorum toto esse in
orbe Vulcani : numquid esse, ut dixi, de
cern omnibus in millibus potis unus uno
in tempore? Non opinor. Qua causa?
Quia quae sunt privata singulariaque nat
ura, multa fieri nequeunt simplicitatis suae
integritate -servata, etc. — Si auten>in cunc-
tis idem esse dicetur, perit omnis ratio
atque integritas veritati, si hoc fuerit sump-

If Christ be a man only, how is He
present everywhere to be invoked, since
this is not the. nature of man, but of God,
to be able to be present in every place ?

The gods inhabit statues ; is every
single one of them entire in single statues,
or are they divided into parts and num
bers? For one God cannot be in many
statues at one time, nor, again, divided
into parts by an intervening section. For
let us suppose there are ten thousand
statues of Vulcan in the whole world : can
one at one time, as I have said, be in all
these ten thousand statues ? I think not.
For what reason? Because those things
which are of a private and single nature
cannot be made many, and yet preserve
the integrity of their simplicity, etc. — But
if the same be said to be in all, all reason

164

THE CATHOLIC FAITH.

tum, posse unum in omnibus uno tempore
permanere, aut deorum est unusquisque
dicendus ita ipsum semet ipso esse divi-
dere ut et ipse sit et alter, non aliquo dis-
crimine separatus, sed ipse idem et alius.
Quod quoniam recusat et respuit asperna-
turque natura, aut innumeros diceridum
est confitendumque esse Vulcanos, si in
cunctis volumus eum degereatque inesse
simulacris, aut erit in nullo, quia esse
divisus natura prohibetur in plurimis. —
Adv. Nat., L. 6, c. 19, p. 273, 274.

and entireness of truth is destroyed, if
this -be supposed, that one [deity] can re
main in them all at one time, or every
god must be said to divide himself from
himself in such a manner as to be both
himself and another. Which, since nature
refuses and rejects and disdains, we must
either say and confess that there are in
numerable Vulcans, if we will that he he
and dwell in all the statues, or he will be
in none of them, because nature prohibits
his division among many.

Century IV.
ATHANSIUS, BISHOP OF ALEXANDRIA.

Mdvov ydp rov Beov idriv iv
Svdi rdaoi? xai iv oXw tw xddpw
iv avrij rij poay svpidxsdBai. —
Quaest. ad Antioch (opus spurium), qu.
26, p. 264, T. 2.

For it is the property of God alone to
be found in two places and in the whole
world at the same moment of time.

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

'"H dwpa kv dwpadiv sdrai oasp
dSvvarov. — Orat. 34, orat. 2 de Theol.,
p. 541, B., T. 1.
'Ayysiov ydp psSipvaioy , ov
Xwpydsi SipeStixvov, ovSk dwparo?
kvd? rdao?, Svo y aXsiw dwpara-
— Orat. 51 ad Cledon., p. 741, A., T. 1":

Or will a body be in diverse bodies,
which is impossible.
Eor a vessel of one measure will not
contain two measures, nor will the place of
one body contain two or more bodies.

AMBROSE, BISHOP OF MILAN.

Cum igitur omnis creatura certis
naturae suae sit circumscripta limitibus ;
si quidem et ilia invisibilia opera, quae
non queunt locis et finibus comprehendi,
substantiae suae tamen proprietate clau-
duntur : quomodo quis audeat creaturam
appellare Spiritum sanctum, qui non habet
circumscriptam determinatamque virtu
tem ; quia et in omnibus et ubique semper
est, quod utique divinitatis et dominatio-
nis est proprium ; ' Domini ' enim ' est
terra, et plenitudo ejus.' — De Sp. Sanct.,
L. 1, c. 7, n. 81, col. 723, 724, Pat. Lat.
T. 16.

Since, therefore, every creature is cir
cumscribed by certain limits of its own
nature ; if surely even those invisible
works, which cannot be comprehended by
place and bound, are nevertheless confined
by the property of their own substance :
how can any one dare call the Holy Spirit
a creature, Who has not a circumscribed
and determinate power ; because He is
always in all things and everywhere,
which assuredly is the property of divin
ity and dominion. For the earth is the
Lord's and the fullness thereof.

THE CATHOLIC FAITH.

165

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Omne quippe quod oculis corporis
conspici potest, in loco aliquo sit necesse
est, nee ubique sit totum, sed minore sui
parte minorem locum occupet, et majore
majorem, — Ep. 92 Italic, n. 3, col. 319,
Pat. Lat. T. 33.
Nullum esse quantulumcumquc cor
pusculum, quod non pro suo modo loci
occupet spatium ; nee in co quod occupat
ubique sit totum, sed minus sit in parte
quam in toto. — Ep. 162 Evodio, u. 9, col,
708. Nee tamen cum Filium Dei Christum
dicimus, hominem separamus ; aut cum
eumdem Christum filium hominis dicimus,
separamus Deum. Secundum hominem
namque in terra erat, non in coelo ubi
nunc est, quando dicebat, Nemo ascendit
in coelum, nisi qui de coelo descendit,
Filius hominis qui est in coelo : quamvis
secundum id quod Filius Dei erat, esset
in coelo ; secundum id vero quod hlius
hominis erat, adhuc esset in terra, non-
dumque ascendisset in coelum. — Ita recte
dici potuit, Hodie mecum eris in paradiso,
cum juxta humanam humilitatem, per car
nem in sepulchro, per animam in inferno
illo die futurus esset ; juxta divinam vera
immutabilitatem nunquam de paradiso,
quia ubique est semper, recessisset.

— Cui [carni] profecto immortalita-
tem dedit, naturam non abstulit. — Non
est autem consequens ut quod in Deo est,
ita sit ubique, ut Deus.
Non enim corpora sunt [Pater, Filius,
et Spiritus sanctus], quorum amplior sit in
tribus quam in singulis magnitudo ; nee
loca suis molibus tenent, ut distantibus
spatiis simul esse non possint. — Ep. 187,
Dard., c. 3, n. g, 10, col. 835, 836; c. 4.,
11. 15, col. 837.
Nam spatia locorum tolle corporibus,
nusquam er.unt, et quia nusquam erant,

Everything which can be seen by the
eyes of the body, must be necessarily in
some place, nor can it be 1 entire every
where, but by its lesser part it must oc
cupy a lesser space, and by , its greater
part a greater space.
There is no atom, however small,
which must not, in proportion to its meas
ure, occupy space and place ; nor is it
everywhere entire in that which it occu
pies, but it must be less in part than in
whole. Nor yet when we call Christ the Son
of God, do we separate His humanity ;
nor when we call the same Christ the Son
of man, do we separate His Divinity.
For according to His humanity He was
on earth, not in heaven where he now is,
when He said : No man has ascended into
heaven, but He who came down from
heaven, the Son of man Who is in heaven:
although according to that He was the
Son of God, He was in heaven ; but ac*
cording to that He was the Son of man,
He was still upon earth, and had not yet
ascended into heaven. — Thus he could
say correctly, To-day shalt thou be with
Me in paradise, although according to His
human humility, upon that day by His
flesh He was to be in the sepulcher, by
His soul in the infernal regions ; but ac
cording to His Divine immutability He
never departed from paradise, because He
is everywhere. To His flesh indeed He gave immor
tality, He did not take away' nature. — But
it does not follow that what is in God
must thus be everywhere, as God is.
For the Father, Son, and Floly Spirit
are not bodies, whose magnitude must be
greater in three persons than in a single
one ; nor do they possess places by their
mass, so that they cannot be in distant
spaces at the same time.
For take away local extent from
bodies, and they will be nowhere; and

1 66

THE CATHOLIC FAITH.

nee erunt. Tolle ipsa corpora qualitati-
bus corporum, non erit ubi sint, et ideo
necesse est ut non sint. — Ibid., c. 6, n.
18, col. 838.

Sursum est Dominus : sed etiam hie
est Veritas Dominus. Corpus enim Do
mini in quo resufrexit, uno loco esse
potest : Veritas ejus ubique diffusa est. —
Tract. 30 in Joan Evang., n. 1, col. 1632,
lb., f . 35.
Homo enim secundum corpus in loco
est, et de loco migrat, et cum ad alium
locum venerit, in eo loco unde venit non
erit : Deus autem implet omnia, et ubique
totus est ; non secundum spatia tenetur
locis. Erat tamen Dominus Christus se
cundum visibilem carnem in terra, secun
dum invisibilem majestatem in coelo et in
terra. — Ibid., Tract. 31, n. g, col. 1640.
Non enim quia dicimus Deum et in
coelo esse, et in terra (ipse quippe ait per
Prophetam, ' Coelum et terram ego im-
pleo'), aliam partem dicturi sumus eum in
coelo habere, et in terra aliam : sed totus
in coelo est, totus in terra ; non alternis
temporibus, sed utrumque simul, quod
nulla natura corporalis potest. — De civ.
Dei, , L. 22, c. 2g, n. 3, col. 798, 7gg,
lb., T. 41.
Secundum praesentiam quippe spirit
ualem nullo modo ilia pati posset : secun
dum praesentiam vero corporalem simul et
in sole, et in luna, et in cruce esse non
posset. — Contr. F"aust., L. 20, c. 11, col.
378, lb., T. 42.

because they will be nowhere, they will
not exist at all. Take away the bodies
themselves from the qualities of bodies,
and there will not be where they may ex
ist, and therefore it is necessary that they
exist not.
The Lord is above : but truth the
Lord is here also. For the body of the
Lord in which He arose again must be in
one place : His truth is diffused every
where. For man, according to his body, is in
a place, and goes out from a place, and
when he comes to another place, he will
not be in that place whence he came.
But God fills all things, and is everywhere
entire ; He is not confined to places ac
cording to spaces. Yet our Lord Christ
according to His visible flesh, was on
earth ;• according to His invisible majesty,
in heaven and on earth.
F"or neither because we say that God
is in heaven and on earth (surely He says
by the Prophet : I fill heaven and earth),
shall we say that He has one part in
in heaven and another upon earth : but
He is entire in heaven, entire on earth ;
not at alternate times, but both at the
same time, which no coporeal nature is
capable of.
According to His spiritual presence,
He could in no manner have suffered
those things : but as to His corporeal
presence, He could not be at the same
time. in the sun, and in the moon, and
on the cross.

Century V.
THEODORET, BISHOP OF CYRUS.

Ei roivvv d pkv tovtwv, d Sk
ixeivwv dpxeiv irdxBy, exadro? Sk
rwv dvBpwawv vad rr/v kvd? eppov-
riSa rsXsi, svSyXov w? aspiysy-
pa/jpsvyv s'xovdi r^j/- ovdiav. Ei
Ss tovto yovv dXyBk?, wdasp xai

If, therefore, this one is placed over
these, and that one over those, and every
man lives under the care of one, it is evi
dent that they (the angels) have a circum
scribed being. But if this be true, and it
is true, then they require a place to be in.

THE CATHOLIC FAITH.

I 6

/

For the Godhead only, as being uncir-
cumscribed, is not in a place.

dXyBi?, roaov dpa apodSiovrai.
Mdvov ydp rd Bsiov, w? daspy sy -
pappivov ovx kv rdaw. — Quaest. in
Gen., c. I, Interr. 3, p. 7, T. 1.
EUCHERIUS, BISHOP OF LYONS

Int. Aut quomodo in coelo erat
[Salvator], cum adhuc esset in terra?
Resp. Sacundum carnem in terra erat,
secundum Deitatem coelo non deerat. —
Instruct., L. I, in Joan., col. 801, A.,
Pat. Lat. T. 50. Century VI.

Quest. Or how was the Saviour in
heaven, while he was yet on earth? Ans.
According to His flesh He was on earth ;
according to His Divinity He was not
,absent from heaven.

FULGENTIUS, BISHOP OF RUSPE.
For that which is circumscribed by
any end, is necessarily contained in a place

Nam quod aliquo circumscribitur fine,
necesse est ut loco teneatur aut tempore.
— Ad Trasmund., L. 2, c. 7, col. 253,
Pat. Lat. T. 65.
Secundum humanam substantiam, ab-
sens coelo cum esset in terra, et derelin-
quens terram cum ascendisset in coelum ;
secundum divinam vero immensamque
substantiam, nee coelum dimittens cum de
coelo descendit, nee terram deserens cum
ad coelum ascendit. — Immensitatem vero
suae divinitatis ostendens discipulis dicit :
Ecce ego vobiscum sum omnibus diebus,
usque ad consummationem saeculi. Quo
modo autem ascendit in coelum, nisi quia
localis et verus est homo ? Aut quomodo
adest fidelibus suis, nisi quia idem immen-
sus et verus est Deus ? — Secundum veram
humanitatem suam localiter tunc esset in
terra, secundum divinitatem tamen (quae
loco nullatenus continetur) coelum totus
impleret et terram. — Ibid., L. 2, c. 17,
col, 265, 266.
Nam ut Christi veri hominis corpus
localiter contineri Paulus monstraret Apos
tolus, ait ad Thessalonicenses : Quomodo
conversi estis, etc. — Ibid., c 18, col. 266.
ANASTAS'IUS SINAITA,
Ovrs ydp ayysXo? Svvarai iv
Siacpdpoi? roaoi? iv avry ry poai),
si pi) pdvo?' d daspiypaaro? Bsd?.
^-Quaest., qu. 89, col. 717, D., Pat. Gr.
T. 89.

or in time.
According to His human substance,
He was absent from heaven when He was
on earth, and He left earth when He
ascended into heaven ; but according to
His divine and immense substance, He
did not leave heaven when He descended
from heaven, nor did He desert earth
when He ascended to heaven. — But show
ing the immensity of His Divinity, He
says to His disciples : Lo, I am with you
all days, even to the end of the world.
But how did He ascend into heaven, un
less because He is local and true man ?
Or how is He present to His faithful, ex
cept because the same is immense and
true God? — According to His true hu
manity, He was then locally upon earth ;
yet according to His Divinity (which is
contained in no place), He entirely filled
heaven and earth.
For that the Apostle Paul might show
that the body of Christ, true man, was
contained in a place, he says to the Thes-
salonians :. How that ye turned, etc.
PRIEST OF ANTIOCH.
For neither can an angel be in differ
ent places at the same moment, but only
the uncircumscribed God.

1 68

THE CATHOLIC FAITH.

Chapter V.
The Church of Rome, when the Fathers mention a change and
conversion in the Eucharist, understands it of a change abolishing the
substance of the bread and wine, the accidents only remaining.
But the ancient Church never used these words in this sense.
There is a vast difference between the change and conversion of a
thing, and its abolition. Century II.
TERTULLIAN, PRIEST OF CARTHAGE.

• Interpretabimur itaque planius et vim
et rationem demutationis, quae ferme sub-
ministrat alterius carnis resurrecturae prae-
sumptionem, quasi demutari desinere sit
in totum et de pristino perire. — Aliud
enim demutatio, aliud perditio. — Quod
etsi transfigurationem et conversionem in
transitum substantiae cujusque defendis :
ergo et Saul in alium virum conversus, de
corpore suo excessit, et ipse satanas, cum
in angelum lucis transfiguratur, qualita-
tem suani amittit. Non opinor. Ita et
in resurrectionis eventum mutari, converti,
reformari licebit cum salute substantiae.
— De resur. carnis., c. 55, p. 160, 161,
Pars 4.

We will explain more fully the nature
and law of change, which usually affords
a presumption of the resurrection of
another flesh, just as if to be changed
was to cease entirely, and to perish from
what it was before. — For change is one
thing, destruction is quite another. — For
if thou defendest a transfiguration and
conversion in the passing of any substance
into another : therefore Saul also, who was
changed into another man, passed out of
his body ; and Satan himself, when he is
transfigured into an angel of light, loses
his quality. I do not so judge. Thus
also in the event of the resurrection, it is
possible _ to be changed, converted, and
reformed with the preservation of the sub- ,
stance.

Century IV.
CYRIL, BISHOP OF JERUSALEM.

"£Ldasp yap rd roi? fiopo'i? apod-
cpspdpsva, ry cpvdsi ovra Xird, ps-
poXvdpiva yiyvscai ry kaixXydsi
rwv siSwXwv ¦ ovrw? dasvavria?,
rd Xirdv vSwp Hvsvuaro? dyiov,
xai Xpidrov, xai narpd? ri/v iai-
xXydiv Xafidv, Svvapiv dyidryro?
iaixrdrai. — Catech. 3, c. 3, col. 429,
Pat. Gr. T. 33.
"SjLdasp ydp d dpro? xai d oivo?
rij? Evxapidria?, apd rij? dyia? iai-
xXydsw? ri)? apodxvvyuij?, TpidSo?,
apro? r)v xai oivo? Xirdi- iaixXy-
dsw? Sk ysvopivy?, d ftkv dpro?

For as those things which are offered
upon the altars (of the Gentiles), though
by nature they are simple, become defiled
by the invocation of the idols ; so. on the
other hand, simple water receiving the in
vocation of the Holy Spirit, and Christ,
and the Father, acquires the power of
sanctity. For as the bread and the wine of the
Eucharist, before the invocation of the
adorable Trinity, was simple bread and
wine ; but after the invocation, the bread
becomes the body of Christ, and the wine

THE CATHOLIC FAITH.

169

yivsrai dwpa Xpidrov, d Sk oivo?
al pa Xpidrov- rdv avrdv Sy rpd-
Ttov, rd roiacra fjpwpara rrj? ao/i-
lti)? rov2aravd, ry iSia cpvdsi Xird
dvra, rij iaixXydsi twv Saipdvwv
fliflyXa yiverai. — Catech. 19, Myst. 1,
n. 7, col. 1072.

the blood of Christ. In the same man
ner, such food pertaining to the pomp of
Satan, though by their nature they are
simple, by the invocation of daemons be
come impure.

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

I have put on Christ, I am changed
into Christ in Baptism.

Xpidrov tvSiSvpai, Xpidrov
pfraasaoiypai tw fiaaridpan. —
Orat. 40 in Sanct. Bapt., p. 643, BC,
T. 1.
AMBROSE, BISHOP OF MILAN.

Si ergo tanta vis est in sermone Do
mini Jesu, ut inciperent esse quae non
erant, quanto magis operatorius est, ut
sint quae erant, et in aliud commutentur ?

Tu ipse eras, sed eras vetus creatura :
postea quam consecratus es, nova creatura,
esse coepisti. — De Sacrament, (op. spu
rium), L. 4, c. 4, u. 15, 16, col. 440, 441,
Pat. Lat. T. 16.
Non est ergo simplex aqua coelestis
mysterii, per quam consequimur, ut par
tem cum Christo habere mereamur. — De
Sp. sanct., L. 1, Prolog., col. 707, lb.
Dicitur hoc primum fecisse miracu-
lum, ut aquam mutaret in vinum. Mag
num plane signum, et ad Dei credendam
sufficiens majestatem. Quis enim non
miretur in aliud quam erant, elementa
esse translata? Nemo enim potest mu-
tare naturam, nisi qui dominus est natu
rae. — Serm. 8, serm. 1 in Epiph., n. 4,
col. 619, lb. T. 17.

If, therefore, there is so great force
in the word of the Lord Jesus, that things
which, were not begin to be ; how much
more efficient is it, that the things may be
what they were, and be changed into
another thing?
Thou thyself wast, but thou wast an
old creature : after that thou was conse
crated, thou beganst to be a new creature.

Not simple water, then, is the water
of the heavenly mystery, whereby we at
tain to deserve to have our portion' with
Christ. He is said to have performed this
first miracle, that He might change water
into wine. A great sign, certainly, and
sufficient for believing the majesty of
God. For who can wonder that the ele
ments were translated into another thing
than what they were ? For no one can
change nature, but He who is the Lord of
nature.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Ovrw? yap psydXy rov Baa-
ridparo? y Svvapi?- aXXov? dvr'
aXXwv aoisi rov? psxadxdvxa? ,xy?
,8wpsd?- ovx dipiydiv sivai dvBpw-
nov? xov? dvBpwaov?.

For verily great is the power of Bap
tism ; it makes the partakers of the gift
quite otherwise than they were ; it does
not suffer men to be men any longer.

170

THE CATHOLIC FAITH.

Hpd? Toiiroi? ivvor'/dov, ddoi
psrd rd cpwndpa dyysXoi dvri
dvBpwawv ysydvadi. — Hom. 23 in
Act., c 3, 4, p. 263 A., 205 D., T. 9.

Moreover, consider how many are
made angels from men after Baptism.

Century V.
CYRIL, BISHOP OF ALEXANDRIA.
"On ydp rd ysvidBai ov advrw? For a thing to be made, does by no
cpvdew? dypaivEi psrafioXyv , x. r. X. means signify a change of nature.
— Thesau., assert. 20, p. 201, A., T. 5.
LEO THE GREAT, BISHOP OF ROME.

— Ut susceptiis a Christo Christum-
que suscipiens non idem sit post lavacrum
qui ante baptismum fuit, sed corpus re-
generati fiat caro CrUcifixi.— Serm. 63 de
pass. Dom., Serm. 12, c. 6, col. 357, A.,
Pat. Lat. T. 54.

He that is received of Christ, and
receives Christ, is not the same after the
laver that he was before Baptism, but the
body of the regenerated one becomes the
flesh of the Crucified.

GELASIUS I., BISHOP OF ROME.

Certe Sacramenta quae sumimus cor
poris et sanguinis Christi, divina res est,
propter quod et per eadem divinae effici-
mur consortes naturae, et tamen esse non
desinit substantia vel natura panis et vini.
— Adv. Eutych. et Nestor., col. 475, B.,
T. 5, La B.

Surely the Sacraments of the body
and blood of Christ, which we receive, are
divine things ; wherefore also by the same
we are made' partakers of the divine nature,
and yet the substance or nature of the
bread and wine do not cease to exist.

Chapter VI.
THE CHURCH OF ROME.
The Church of Rome holds that the natural Body of Christ is
substantially present in the Eucharist ; that the accidents of the bread
and wine alone remain, the substance being abolished.

COUNCIL OF TRENT.

Si quis dixerit, in sacrosancto euchar-
istiae Sacramento remanere substantiam
panis et vini una cum corpore et sanguine
Domini nostri Jesu Christi, negaveritque
mirabilem illam et singularem conver
sionem totius substantiae panis in corpus,
et totius substantiae vini in sanguinem,
manentibus duntaxat speciebus panis et

If any one shall say that in the holy
Sacrament of the Eucharist the substance
of the bread and wine remain together
with the body and blood of our Lord
Jesus Christ, and shall deny that wonder
ful and singular conversion of the whole
substance of the bread into the body, and
of the whole substance of the wine into

THE CATHOLIC FAITH.

171

vini, quam quidem conversionem catholica
ecclesia aptissime transubstantiationem ap
pellat : anathema sit. — Sess. [13 de Euch.,
can., 2, p. 64.

the blood, the species only of the bread
and wine remaining, which conversion the
Catholic Church very properly calls Tran
substantiation : let him be anathema.

THE CATHOLIC CHURCH.
The ancient Church believed that the substance of the elements
remained after consecration ; that bread and wine were taken, eaten
and drank in the Sacrament. The Fathers also assert that Christ
offered the same oblation with Melchisedeck. The extreme language
which the Fathers sometimes use in speaking of the Eucharist is cited
by Roman Catholics as proof of 1 their belief in Transubstantiation. But
they use the same extreme language in regard to Baptism, and in re
gard to the holy ointment and other sacred rites. So that if we are to
believe that they taught Transubstantiation in the one case, we must
believe that they taught it also in, the other, which the Church of Rome
will not admit. Century II.
JUSTIN" MARTYR.

Ov yap w? xoivdv dprov ovSk
xoivdv adpa ravra Xapjidvopsv •
dXV ov rpdaov Sia Xnyov Beov
dapxoaoiyBsi? 'lydov?, Xpidrd? d
2wrr)p ypwv, xai ddpxa xai aipa
vakp dwxypia? r/pwv sdxsv, ovrw?
xai ri/v Si' evxv? hdyov rov aap'
avrov EvxapidryBsidav rpocpr/v, i%
y? aipa xai dd-pxe? xard psrafloXijv
rpicpovrai ypwv, kxsivov r>ov dap-
xoaoyBivxo? Iydov xai ddpxa xai
aipa iSiSdxBypsv sivai. — Apolog. 1,
n. 66, col. 428, 429, Pat. Gr. T. 6.
"On piv ovv xai iv xavrr/ xij
apoq>yxsia aspi xov dpxov ov aa-
piSwxEV ypiv d ypixspo? Xpidxd?
aoisiv si? dvdfivydiv xov xs dwpa-
xoaoiydadBai avxdv Sia xov? aid-
TEvovra? si? avrdv, Si' ov? xai
aaByrd? yiyovs • xai aspi xov rto-
xspiov o si? dvdpvydiv rov ai'paro?
avrov TtapsSwxsv svxapidrovvTa?
aoisiv, cpaivszai. — Dial, cum Tryph.,
n. 70, col. 641, lb.

Nor do we receive these as common
bread or common drink ; but as Jesus
Christ, our Saviour, was made flesh by
the word of God, and had flesh and blood
for our salvation, so also we have been
taught that the food which has been
blessed by the prayer containing His
words, by which our flesh and blood are
nourished through a change, is the flesh
and blood of the incarnate Jesus.

Therefore in this prophecy also it is
manifest concerning the bread which our
Christ commanded us to make for a mem
orial of His incarnation for those who
believe in Him, for whom also He was
made passible ; and concerning the cup
which He commanded us to "bless and
make for a memorial of "His blood.

172

THE CATHOLIC FAITH.

Tavra yap pdva xai Xpidna-
voi aapiXa/Jov aoisiv, xai ia' dv-
apvydsi Sk rij? rpocpy? avrwv %7/pd?
rs xai vypd?, kv y xai rov aaBov?
o -aiaovBs Si' avrov? d Tid? rov
Beov pipvyrai.- — Ibid., n. 117, col.
745, 748.
IRENAEUS, BISHOP OF LYONS.

For, these things only Christians also
have learnt to do, and for a remembrance
of their food both dry and wet, wherein
also is commemorated the Passion which
the Son of God suffered for them.

Quomodo autem constabit eis, eum
panem in quo gratiae actae sint, corpus
esse Domini sui, et calicem sanguinis
ejus, etc.
Quomodo autem rursus dicunt carnem
in corruptionem devenire, et non percip-
ere vitam, quae corpore Domini et san
guine, alitur ?
— Quemadmodum enim qui est a terra
pahis, percipiens invocationem Dei, jam
non communis panis est, sed eucharistia,
ex duabus rebus constans, terrena et coe
lesti : sic et corpora nostra percipientia
eucharistiam, jam non sunt corruptibilia,
spem resurrectionis habentia. — Contr.
Haer., L. 4, c. 18, n. 4, 5, col. 1027, 1028,
1029, Pat. Gr. T. 7.
Eum calicem, qui est creatura, suum
sanguinem qui effusus est, ex quo auget
nostrum sanguinem ; et eum panem, qui
est a creatura, suum corpus confirmavit,
ex quo nostra auget corpora.
Quando ergo et mistus calix, et factus
panis percipit verbum Dei, et fit eucharis
tia sanguinis et corporis Christi, ex quibus
augetur et consistit carnis nostrae sub
stantia ; quomodo carnem negant capacem
esse donationis Dei, quae est vita aeterna,
quae sanguine et corpore Christi nutritur,
et membrum ejus est ? — Quae deinde per
sapientiam in usum hominis veniunt, et
percipientia verbum Dei eucharistia fiunt,
quod est corpus et sanguis Christi : sic et
nostra corpora ex ea nutrita, et reposita in
terram, et resoluta in ea, resurgent in suo
tempore, Verbo Dei resurrectionem eis
donante, in gloriam Dei Patri's. — Ibid.,
L. 5, c. 2, n. 2, 3, col. ir25, 1126, 1127.

But how will it be evident to them,
that that bread upon which thanks have
been given, is the body of their Lord, and
the cup of His blood, etc.
But how, again, do they say that the
flesh comes into corruption and does not
obtain life, which is nourished with the
body and blood of the, Lord ?
For as the bread, which is from the
earth, receiving the invocation of God, is
no longer common bread, but the Euchar
ist, consisting of two things, the earthly
and the heavenly ; so also our bodies, re
ceiving the Eucharist, are no longer cor
ruptible, since they have a hope of resur
rection. That cup, which is a creature, He
affirmed to be His blood which was shed,
from which He increases our blood ; and
that bread, which is from the creature, He
asserted to be His body, from which He
increases our bodies.
Since, therefore, the mingled cup and
the made bread receive the word of God,
and become the Eucharist of the body and
blood of Christ, from which the substance
of our flesh is increased and consists ; how
do they deny that the flesh is susceptible
of the gift of God, which is life eternal,
which is nourished by the body and blood
of Christ, and is His member? — These
afterwards by wisdom come to the use of
man, and receiving the word of God, be
come the Eucharist, which is the body
and blood of Christ ; so also our bodies,
nourished by it, and laid away in the
earth, and dissolved in it, shall in their
own time rise again, the Word of God
giving them a resurrection to the glory of
God the Father.

THE CATHOLIC FAITH.

17;

TITUS FLAVIUS CLEMENT, PRIEST OF ALEXANDRIA.

nw? oisdBs asawxivai rdv Kv
piov, dayvixa Si ypa? dvBpwao?
iyivETo ; ovrw? avaidxvvrw? w?
ypsi? ; ovxi ddreiw?, ovxi xodpiw? ;
ovx kaiXsXoyidpivw? ; sv ydp
idrs, psriXa/Jsv oivov xai avrd?-
xai ydp dvBpwao? xai avrd?- xai
EvXdyt/div te rdv oivov, siawv,
AdpETE- aisrs ¦_ tovto pov idn rd
' aipa, aipa ri)? dpaiXov • rdv
Aoyov, rdv aspi aoXXwv kxxsd-
psvov Ei? acpsdiv dpaprtwv, sv-
cppodvvy? dyiov dXXyyopii vdpa.
— "On Sk oivo? i)v rd svXoyyBkv ,
daiSsiiE adXiv , apd? rov? paByrd?
Xiywv Ov pi) aiw kx rov ysvvy-
paro? ry? dpaiXov ravry?, psxpi?
av aiw avrd psB' vpwv kv ry fiadi-
Xsia rov aarpd? pov. — Paed., L. 2,
c. 2, p. 158, AB. Century III.
ORIGEN, PRIEST OF ALEXANDRIA
'Hpsi? Si tw rov aavru? Ay-
povpyw EvxapiOrovvrE?, xai rov?
MET Evxapidria? xai svxy? rij? kai
roi? So'isidi.apodayopivov? aprov?
idBiopsv, dwpa yevopivov? Sid r^
ivxijv dyiov ri xai dyrdZov tov?
psrd vyiov? apoBidsw? avrw XP00'
pivov?. — Contr. Cels., L. 8, c. 33, col.
1565, C, Pat. Gr. T. 11.
Ei Sk adv xd sidaopsvopsvov
si? xd drdpa, ei? xoiXiav £<»/?££, xai
ei? atpsSpwva kx/JaXXsrai, xai rd
dyiaZdpsvov jipwpa SidXdyov Beov
xai kvTsvisw? xar avrd piv rd
vXixdv Ei? rr/v xoiXiav ^capf?, xai
si? dcpsSpwva dxfidXXsrai- xard
Si rr/v kaiysvopivyv avnS evxt)v,
xard ryv dvaXoyiav ri)? aidrew?,
wcpiXipov yivsxai, xai ry? rov vov
a'inov Sia/JXiipsw?, dpwvxo? iai xd
wcpeXovv xai ovx V v^-V ro^ dpxov,
ecXX' u ka avrw sipypivo? Xdyo?
idriv d wcpsXwv xdv pi/ dvaciw?
¦xov Kvpiov- idBiovxa avrdv. — Ibid.,
col. g4g, 952, BC.

How do you think the Lord drank
wine, when for our sake He became man ?
Did He do it shamelessly, as we do ? Did
He not do it honorably, and moderately,
and considerately ? For know assuredly
that He even drank wine : for He also
was a man, and blessed wine, saying :
Take, drink ; this is My blood, the blood
of the vine ; for the holy stream of glad
ness allegorically signifies the Word shed
for many for the remission of sins.

— But that it was wine which He
blessed, He showed again, saying to the
disciples : I will not drink of the fruit of
this vine, till I drink it with you in the
kingdom of My Father.

But we giving thanks to the Creator
of the universe, also eat the bread offered
with thanks and prayers, which by prayer
becomes a certain holy body, and sancti
fies those who use it with a discrete pur
pose.

But if everything that enters into the
mouth goes into the belly, and is cast out
into the draught, and the food consecrated
by the word of God and prayer, according
to the material part, goes into the belly,
and is cast out into the draught ; but ac
cording to the prayer which occurs to it,
according to the analogy of faith, it be
comes useful and effects perspicuity of
the mind, looking to that which profits :
and it is not the material of the bread, but
the prayer pronounced over it,' this it is
which profits him who eats it not un
worthily of the Lord.

174 THE CATHOLIC FAITH.
THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Nam quis magis sacerdos Dei summi
quam Dominus noster Jesus Christus, qui
sacrificium Dei patri obtulit hoc idem,
quod Melchisedeck obtulerat, id est pa
nem et vinum, suum scilicet corpus et san
guinem. — Ut ergo in Genesi'per Melchise-,
deck sacerdotem benedictio circa Abra
ham posset rite celebrari, praecedit ante
imago sacrificii Christi in pane et vino
scilicet qonstituta, quam rem perficiens et
adimplens Dominus panem et calicem
mixtum vino obtulit et qui est plenitudo
veritatis, veritatem praefiguratae imaginis
adimplevit. Sic autem in sanctificando calice Do
mini offerri aqua sola non potest, quo
modo nee vinum solum potest. Nam si
vinum tantum quis offerat, sanguis Christi
incipit esse sine nobis. Si vero aqua sit
sola, plebs incipit esse sine Christo.
Quando autem utrumque miscetur et
adunatione confusa sibi invicem copula-
tur, tunc sacramentum spiritale et coeleste
perficitur. — Ep. 63, Caecil., c. 4, 13, p.
158, 159, 164.

For who was more a priest of the
most high God than our Lord Jesus
Christ, Who offered to God the F'ather
this very same sacrifice which Melchise
deck had offered ; that is, bread and wine,
to wit, His own body and blood. — There
fore that the blessing in respect to Abra
ham be properly1 solemnized by the priest
Melchisedeck in Genesis, an image of the
sacrifice of Christ preceded, established,
forsooth, in bread and wine ; which thing
our Lord perfecting and fulfilling, offered
bread and the cup mixed with wine, and
He who is the fullness of the truth ful
filled the truth of the prefigured image.
But thus in sanctifying the cup of the
Lord, water only cannot be offered, as
neither wine alone. For if any one offer
wine only, the blood of Christ begins to
be without us. But if it be water only
which is offered, the people begin to be
without Christ. But when both are mixed
and are united one with the other by a
combined union, then a^ spiritual and
heavenly Sacrament is effected.

Century IV.
EUSEBIUS, BISHOP OF CAESAREA.

"ildasp ydp kxsivo?, ispsv? kB-
vwv rvyxdvwv, ovSapov tpaivsrai
Bvdiai? dwpanxai? xsxpy/iivo?,
olvw Si povw xai dprao rdv
'Afipadp svXoywv, xdv avrdv Si)
rpdaov apwro? pkv avrd? d "2,wryp
xai Kvpiu? ypwv, iasica oi d£ av
rov advrs? ispsi? dvd advra rd
kBvy ri)v avsvpanxyv sairsXovv-
te? xard rov? ixxXydiadnx ii? Oed-
. pov? ispovpyiav, oii'W xai dprw,
rov' te dwparo? avrov xai rov
dwrypiov a'iparo? aivirrovrai rd
ixvdrr/pia, rov MsXxidsSix ravra
avsvpan Bsiw aporsBswpyxdro?,
xai rwv psXXdvrwv rai? sixddi

F'or as he, being a priest of the Gen
tiles, never appears to have made use of
bodily sacrifices, but of bread and' wine
only, when he blessed Abraham ; in the
same manner our Lord and Saviour first,
then all those who have gone out from
Him, the priests among all nations, offer
ing a spiritual sacrifice according to the
ecclesiastical usage, represent by wine and
bread the mysteries of the body and blood
of the Saviour, Melchisedek foreknowing
these things by the divine Spirit, and
employing the images of future things, as
the Scripture of Moses testifies, saying :
And Melchisedek, King of Salem, brought
out bread and wine. For he was the

THE CATHOLIC FAITH.

175

apoxsxpypsvov, w? 7/ Mwdiw? priest of the most high God;
Tpacpy paprvps', Xiyovda ¦ xai blessed Abraham.
Mc.XxidsSkx fiadiXsv? SaXyp icy-
vsyxsv aprov? xai oivov. 'Hv yap
ispsv? rov Bsov tov vipidrov, xai
EvXdyyds rdv 'Afipaap. — Dem. Evan.,1
L. 5, c. 3, col. 365, 368, DA., Pat. Gr.
T. 22. ¦ CYRIL, BISHOP OF JERUSALEM.

and he

'AXX' Spec pi) vaovoydy? ixsivo
rd pvpov t/nXdv sivai. "ildasp ydp
0 dpro? xy? 'Evxapidxia?, psxdxyv
itiixXydiv tov dyiov Hvsvparo?,
ovx eti dpro? Xird?, dXXd dwpa
Xpidrov- ovrw xai xd dyiov xovxo
pvpov, ovx s'n ipiXdv, ovS' w? av
siaoi n? xoivdv ust laixXydiv •
dXXd Xpidrov x&pidpa, xai Hvev-
paro? dyiov, aapovdia ri)? avrov
Bsnryro?, ivspyr/nxdv yivdpevov.
— Catech. 21, Myst. 3, 11. 3, col. 1089,
1092, Pat. Gr. T. 33.
EPHRAEM SYRUS,
Ignis vero non unam habet naturam
sed duplicem, ligno enim constat et flam-
ma. Non aliter panis non una panea
natura constat, sed et divina. Corpus
enim (scilicet Christi) quod unius naturae
est cum divina, non una natura gaudet
sed duplici. — Serm. de sanct. et vivific.
Christ. Sacram., p. 608, E., T. 3.
Cumque fratres ad panem sacrum
sumendum accederent, corpus illis por-
rigebatur, et cum Deum invocarent, di-
centes : Amen : panis in manibus eorum
erat. — Cumque dicerem, credo Domine,
ecce, Me dicente Amen, corpus quod in
manu mea videbatur, panis erat, Deum-
que laudabam, sacrosque panes sumebam.

But see that you take not this oint
ment to be bare ointment. For as the
bread of the Eucharist after the invocation
of the Holy Spirit is no longer mere bread,
but the body of Christ, so this holy oint
ment is no longer mere nor common oint
ment, if any one would so call it, after the
invocation, but it is the gift of Christ and
of the Holy Spirit, made efficient by the
presence of His Divinity.

DEACON OF EDESSA.
Fire even has not one nature, but a
double one, for it consists of wood and
flame. In the same manner the bread
consists not of one paneous nature, but
also of a divine one. For the body
(namely, of Christ) which is of one nature
with the divine, rejoices not in one nature,
but in a double nature.
And when the brethren approached
to take the holy bread, the body was ex
tended to them ; and when they invoked
God, saying : Amen, bread was in their
hands. — And when I said, I believe, O
Lord, lo, while I said Amen, the body
which was seen in my hand was bread,
and I praised- God and took the holy
bread.

— Serm. 2 deoblat., p. 611, C, T. 3.
GREGORY, BISHOP OF NYSSA.

'East xai to Bvdiadrypiov tovto
to dyiov, w aapsdryxapsv, XiBo?
kdri xard rr/v cpvdiv xoivd?, ovSkv
Siacpipwv rwv aXXwv -aXaxwv, at
rov? roixov? ypwv oixoSopovdi,xai
xaXXwaiZovdi rd kSdcpy. 'EasiSy
Sk xaBispwBy xij xov Bsov Bspaasia,

This holy altar, even, before which
we stand, is in its nature common stone,
differing in nothing from other stones,
wherewith our walls are constructed, and
our pavements beautified. But when it
has been consecrated to the service of
God, and has received the blessing, it is a

176

THE CATHOLIC FAITH.

holy table, an immaculate altar, no longer
to be touched by all, but by the priests
only, and by them reverently. The bread
likewise is at first common bread ; but
when the mystery has sanctified it, it is
made and called the body of Christ. So
the mystic oil, so the wine, though they be
of but little value before the benediction,
yet after their sanctification by the Spirit,
both of them work wonderfully. And the
same power of the word makes a priest
also revered and honorable, he being sep
arated from the community gf the com
mon people by a new benediction. For
he who was before one of the multitude
and of the people, is all at once rendered
a teacher, a president, a doctor of piety, a
minister of the hidden mysteries i and
these things he does, without suffering
any change either in body or form, being '
to appearances the same that he was, but
by some invisible power and grace he is
changed as to the invisible soul 'for the
better.

xai ryv svXoyiav kSi^aro • sdri
rpdasZa dyid, Bvdiadrypiov dx-
pavrov, ovxsti aapd advrwv ipy-
Xacpwpevov, dXXd pdvov rwv ik-
piwv, xai rovrwv svXafiovpivwv .
'0 dpro? adXtv dpro? idri tew? xoi-
vd?- aXX' dray avrdv rd pvdrypiov
isaovpyr/dy, dwpa Xpidrov Xiysrai'
xs xai yivsxai. Ovrw? xd pvdxixdv
sXaiov, ovrw? d oivo?, dXiyov xi-
vd? aJc,ia ovra apd ry? svXoyia?-
psrd rdv dyiadpdv rdv tov avsv-
paro?, sxdrspov avrwv kvspysi
Siacpdpw?. 'H avry 8i rov Xoyov
Svvapi?, xai rdv ispia aoiEi dsp-
vdv xai xipiov, xy xai vdxyxi rrj?
EvXoyia? rrj? apd? rov? aoXXov?
xoivdryro? xmPlZdpsvov. XBs? ydp
xai apwyv si? vadpxoov ro3V aoX
Xwv xai rov 81/pov, dBpdov dao-
Ssixvvrai xaByyspwv, apdsSpo?,
SiSddxaXo? svdsfisia?, pvdrypiwv
XavBavdvrwv pvdraywyd? • xai
ravra aoisi, pySiv tov dwparo? if
ri)? popcpij? dpEupBsi?- aXX' vadp-
Xwv xard rd cpaivdpsvov kxsivo?
o? i)v, ddparw nvi Svvapsi xai
Xapin ryv ddparov ipvxyv psra-
popcpwBsi? apd? to (iiXriov. — In
Bapt. Christ., p. 369, 370, T. 3.
MACARIUS OF EGYPT.
Kai on kv ry kxxXydia apodcpi-
psrai dpro? xai oivo?, dvrirvaov
r^? dapxd? avrov xai tov aiparo?-
xai oi peraXapfiavovre? ix rov
(paivopirov aprov, avsvpanxw?
ri)v ddpxa rov Kvpiov idBiovdi • —
Hom. 27, p. 164, A.
AMBROSE, BISHOP OF MILAN.
Hunc panem dedit apostolis, ut devi-
derent populo credentium ; hodieque dat
nobis eum, quem ipse quotidie sacerdos
consecrat suis verbis. Hie ergo panis fac
tus est esca sanctorum. — De benedict. Pa
triarch., c. 9, n. 38, col. 686, Pat. Lat. T. 14.
Si ergo tanta vis est in sermone Do
mini -Jesu, ut inciperent esse quae non

And in the Church is offered bread
and wine, the antetype of His flesh and
blood ; and they that partake of the food
which appears, do spiritually eat the Lord's
flesh.

This bread He gave to the Apostles
to divide to the people of the bejievers ;
and to-day He gives it to us, which He as
priest daily consecrates by His words.
This bread, therefore, is made the food of
the saints. If, therefore, there is so great force in
the word of the Lord Jesus, that things

THE. CATHOLIC FAITH.

177

erant, quanto magis operatorius , est, ut
sint quae erant, et in aliud commutentur ?
— De Sacrum, (op. dubium.), L. 4, t. 4,
n. 15, col. 440, 441, lb. T. 16.

which were not begin to be, how much
more efficient is it, that the things may be
what^ they were and be changed into
another thing?

ST. JEROME, PRIEST.

— Pane et vino simplici puroque sac-
rificio, Christi dedicaverit [Melchisedec]
sacramentum. — Ep. 126 Evag., p. 297,
G., T. 3.
Postquam typicum pascha fuerat im-
pletum, et agni carnes cum apostolis co-
mederat: assumit panem, qui confortat
cor hominis, et ad verum paschae trans-
greditur Sacramentum, ut quo modo in
praefiguratione ejus Melchisedec summi
Dei sacerdos, panem et vinum offerens
fecerat, ipse quoque veritatem sui corporis
et sanquinis repraesentaret. — In Matt.,
c'26, L. 4, p. 59, A., T. 6.

By bread and wine, a simple and pure
sacrifice, Melchisedec dedicated the Sac
rament of Christ.
After that the typical Passover had
been fulfilled, and He had eaten the flesh
of the lamb with the Apostles, He takes
bread, which strengthens the heart of
man, and proceeds to the true'Sacrament of
the Passover, that He also might represent
the truth of His body and blood, as Mel
chisedec, the priest of the most high God,
had done in prefiguration of Him, offering
bread and wine.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Kai Siai ri eias, xard ri)v xd-
iiv MsXxidsSix ; xai Sid rd pvdry-
pia, on xdxsivo? dpxoV xai oivov
apodyvsyxE xw 'Afipadp. — In Ps.
109, c 8, p. 314, B., T. 5.
Si enim vasa sanctificata ad privatos
usus transferre peccatum est et periculum,
sicut docet nos Balthasar, qui bibens in
calicibus sacratis de regno \depositus est,
et de vita : Si ergo haec vasa sanctificata
ad privatos usus transferre sic periculosum
est, *[in quibus non est verum corpus
Christi, sed mysterium corporis ejus con-
tinetur] : quanto magis vasa corporis nos-
tri, quae sibi Deus ad habitaculum prae-
paravit, non debemus locum dare diabolo
agendi in eis quod vult. — Hom. 11 in
Matt. op. imperf. (op. spur.), p. 796, A.,
T. 6. Note by the Editors. — * Haec in
quibusdam exemplaribus desunt.

And why did he say, After the order
of Melchisedek? Even because of the
mysteries, because he also brought out
bread and wine to Abraham.
For if it is a perilous sin to transfer
holy vessels to private uses, as Balthasar
teaches us, wjio, while drinking from holy
vessels, was deprived of his kingdom and
life : if, therefore, it is so dangerous a
thing to transfer to private uses these holy
vessels, in which the true body of Christ
is not, but the mystery of His body is
contained : how much more in the case of
the vessels of our body, which God has
prepared for Himself for a habitation,
ought we not to give place to the devil to
do in them what he wills ?
These words are wanting in some
copies.

The editions of Antwerp 1537, Paris 1543 and 1557, omit this
passage, though it exists in the more ancient editions, one of which is

1 78

THE CATHOLIC FAITH.

as old as 1487. The object in corrupting this passage is obvious. In
Hom. 19, cited below, "Sacrificium panis et vini" is changed to "Sacri-
ficium corporis et sanguinis Christi."

Quomodo dicere ilium possum non
esse Christianum, quem video Christum
eonfitentem, altare habentem, sacrificium
panis et vini offerentem, etc. — Hom. 19
in Ibid., p. 828, B., T. t.
'EasiSy ydp xivi? kidiv iv'ro'?
pvdrypioi? vSan xsxpypivoi, Ssix-
vv? on yvixa rd pvdrypia aapiSw-
xsv, oivov aapiSwxs, xai yvixa
dvadrd? x^P^ pvdrr/piwv ipiXyv
rpdasZav aapsriBsro, oivw ixi-
Xpyro, 'Ex rov ysvvyparo?, qjydi,
rij? dpaiXov. — Hom. 82 al. 83 in Matt.,
c. 2, p. 885, A., T. 7.
Sicut enim antequam sanctificetur pa
nis panem nominamus, divina autem ilium
sanctificante gratia mediante sacerdote,
• liberatus est quidem appellatione panis,
dignus autem habitus est dominici cor
poris appellatione, etiamsi natura in ipso
permansit, et non duo corpora sed unum
corpus filii praedicatur : sic et hie divina
iviSpvdddy?, id est inundante corporis
natura, unum filium, unam personam,
utraque haec fecerunt. — Ep. ad Caesar.,
p. 22, 23.

How can I declare him not a Christian
whom I see confessing Christ, having an
altar, offering the sacrifice of bread and
wine, etc.
For since there are some who use
water in the mysteries, showing that when
He delivered the mysteries He delivered
wine, and when, having arisen, without
the mysteries, He furnished a common
table, He employed wine : Of the fruit of
the vine, He says, etc.

F"or as before the bread is sanctified
we call it bread, but af„ter that Divine
grace has sanctified it by the mediation of
the priest, it is indeed freed from the ap
pellation of bread, and is deemed worthy
of ' the appellation of the Lord's body,
though the nature of the bread remains in
it, and not two bodies but one body of
the Son is proclaimed : so also here the
Divine nature dwelling in the body, both
of these make one Son, one Person.

This passage was first cited by Peter Martyr. It was considered
so unanswerable that Roman Catholics did not hesitate to pronounce it
a forgery. The MS. was deposited in the Lambeth Library, but was
stolen during the reign of Queen Mary and probably destroyed.
Emericus Bigotius, a French priest and a man of great learning,
while searching in Italy for materials for his Life of St. Chrysostom,
accidently discovered in the library of the Dominicans at Florence the
identical Epistle which Peter Martyr had cited. Bigotius concealed his
discovery from the monks and copied the manuscript. Upon his re
turn, he showed it to Cotelerius, Valesius and others, and in 1680 pub
lished it in his edition of the Life of St. Chrysostom by Palladius. The
censors of books, however, suppressed the work, and the leaves con
taining this Epistle were carefully cut out. One of his friends fortu
nately preserved some of them.

THE CATHOLIC F"AITH.

179

Archbishop Wake, in his Defense of the Exposition of the Doctrine
of the Church of England, against the exceptions of Monsieur de'
Meaux, p. 108, cites this passage and says that he had the suppressed
leaves in his posssssion.
Considerable fragments of this Epistle in the original Greek are to
be found in Nicephorus, Anastasius and John of Damascus. The entire
Epistle exists, as far as is known, only in a Latin translation — in a MS.
of the eleventh or twelfth century.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Inde Melchisedech prolato Sacramento
mensae dominicae, novit aeternum ejus
sacerdotium figurare. — Ep. 177, Innoc,
n, 12, col. 769, Pat. Lat. T. 33.
Haec omnia communia habent in
Ecclesia et boni et mali. Nam et ipsi
habent et participant Sacramentis : et quod
norunt fideles, a tritico et vino. — Serm. 4
de Jacob et Esau,' c. 27, col. 48, lb. T. 38.
Quando panem petimus, ibi omnia
accipimus. Norunt etiam spiritualem ali-
moniam fideles, quam et vos scituri estis,
accepturi de altare Dei. Panis erit et ipse
quotidianus huic vitae necessarius. Num-
quidenim Eucharistiam accepturi sumus,
cum ad Christum venerimus, et cum illo
in aeternum regnare coeperimus? Ergo
Eucharistia panis noster quotidianus est :
sed sic accipiamus ilium, ut non solum
ventre, sed et mente reficiamur. — Serm.
57, c 7, a. 7, col. 389, lb.
Quia enim dixerat superius dedisse se
domni Aaron cibos de victimis veteris Tes-
tamenti, ubi ait, Dedi domui patris tui
omnia quae sunt ignis filiorum Israel in
escam ; haec quippe fuerant sacrificia
Judaeorum : ideo hie dixit, Manducare
panem ; quod est in novo Testmento sac
rificium Christianorum. — De Civ. Dei, L.
17, c 5, n. 5, col. 536, lb. T. 41.
Deinde quod paulo post dicit, Juravit
Dominus, et non poenitibit cum : quibus
verbis immutabile futurum esse' significat,
quod adjungit, Tu es sacerdos in alternum

Thence Melchisedech, having brought
forth the Sacrament of the Lord's table,
knew how to figure His eternal priest
hood. All these things both the good and
the bad have in common in the Church.
For they also have and partake of the Sac
raments ; and what the faithful know, of
wheat and wine.
When we ask bread, there we receive
all things. The faithful also know their
spiritual food, which ye also shall know,
about to receive it from the altar of God.
He also will be the daily bread, necessary
for this life. F'or shall we receive the
Eucharist when we shall come to Christ,
and when we shall begin to reign with
Him forever? Therefore the Eucharist
is our daily bread : but let us so receive
it, that we may be nourished not in the
belly only, but in mind also.
For because He had said above that
He gave to the house of Aaron food of
the victims of the Old Testament, where
He says : I gave unto the house of thy
father all things which are of the fire of
the children of Israel for food ; these in
deed were the sacrifices of the Jews ;
therefore He said here, To eat bread ;
which in the New Testament is the sacri
fice of the Christians.
Then, whereas, a little after he says :
The Lord has sworn, and He shall not
repent : by which words he signifies that
what He adds would be immutable : Thou

i8o

THE CATHOLIC FAITH,

secundum ordinem Melchisedech, ex eo
' quod jam nusquam' est sacerdotium et sac
rificium secundum Aaron, et ubique offer-
tur sub sacerdote Christo, quod -protulit
Melchisedech, quando benedixit Abraham,
quis ambigere permittitur, de quo ista
dicantur? — Ibid., L. 17, c. 19, coU 551.
Aliquando ad hoc fit eadem species,
vel aliquantulum mansura, sicut potuit ser
pens ille aenus exaltatus in eremo, sicut
possunt et litterae ; vel peracto ministerio
transitura, sicut panis ad hoc factus in
accipiendo Sacramento consumitur. — De
Trinit., L. 3, c. 10, col. 881, lb. T. 42.
Sicut ergo coelestis panis, qui vere
Christi caro est, suo modo vocatur corpus
Christi, cum revera sit sacramentum cor
poris Christi, illius videlicet, quod visibile,
palpabile, mortale in cruce est suspensum,
vocaturque ipsa immolatio carnis, quae
sacerdotis manibus fit, Christi passio,
mors, crucifixio, non rei- veritate, sed sig-
nificante mysterio : sic sacramentum fidei,
quod baptismus intelligitur, fides est. — Ex
Lib. sent. Prosperi, apud Grat., P. 3, de
consecrat., dist. 2, c. 48, col. 1181.

art a priest forever according to the order
of Melchisedeck ; inasmuch as now there.
is nowhere a priesthood and sacrifice ac
cording to Aaron, and that is everywhere
offered -under the priest Christ, • which
Melchisedech brought out when he blessed
Abraham, who- is permitted to doubt of
whom these things are said ?
Sometimes for this purpose the same
species happens, either to remain a while,
as could that brazen serpent exalted in the
wilderness, as can the ordinances also ; or
to pass away when its office is finished, as
bread, made for this purpose, is consumed
in receiving the Sacrament.
As, therefore, the heavenly bread, which
is truly Christ's flesh, after a sort is called"'
Christ's body, whereas it is the sacrament
of Christ's body, of that body, forsooth,
which, visible, palpable and mortal, was
suspended upon the cross, and the very
immolation of the flesh, which is done by
the hands of the priest, is called Christ's
passion, death and crucifixion, not in the
truth of the thing, but in a signifying
mystery : so the sacrament of faith, which
Baptism is understood to be, is faith.

HESYCHIUS, PRIEST OF JERUSALEM.

Quomodo in his non admiranda sit
sapientia spiritus? Nullum quippe dubie-
tatem hujusmodi intellectui deliquit : prop-
terea carnes cum panibus comedi praecipi-
ens, ut nos intelligeremus, illud ab eo
mysterium dici, quod simul panis et caro
est, sicut corpus Christi panis vivi, qui de
coelo descendit. — In Levit.. L. 2, c 8,
p. 86, B., T. 12. - Max. Bibl. Vet. Pat.

How is it not the wisdom of the
Spirit wonderful in these things? He
left no doubt of this kind to the under
standing : moreover, he commands flesh to
be eaten with bread, that we might under
stand that that mastery was spoken of by
him , which is at the same time bread and
flesh, as is the body of Christ the living
bread, which came down from heaven.

MARCUS, MONK OF NITRA.

Tors d MsXxidsSkx kl-yvryxsv
aprov xai oivov, si? avaadvdiv
roi? av adr picpovdiv dad xov aoXi-
pov. ' Ovrw xai d Xpidrd?, d piya?
dpxiEpsv?, roi? kx rov vospov aoXi-

Then Melchisedec brought out bread
and wine for' the refreshment of those who
returned from the war. So also Christ,
the great High- Priest, gives sanctified
bread and wine to those returning to Him

THE CATHOLIC FAITH.

I8l

pov apd? avrdv dvadrpicpovdi Si-
Swdiv aprov xai oivov r/yiadpi-
vov, Xsywv ¦ Aafisrs, cpdysrs i%
avrov advrs?. — Opusc. io de Melchise
dech, c 8, col. 1132, A., Pat. Gr. T. 65.

from the spiritual war, saying: Take, eat
ye all of it. *

Century V.
GAUDENTIUS, BISHOP OF BRESSE.

Panis enim qui de - coelo descendit,
ait : „ Panis quem ego dabo, caro mea est
pro saeculi vita. Recte enim vini specie
turn sanguis ejus exprimitur, quia cum
ipse in Evangelio dicit : Ego sum vitis
vera : satis declarat, sanguinem suum esse
omne vinum, quod in figura passionis ejus
offertur. — Nam cum panem consecratum
et vinum discipulis suis porrigeret, sic ait :
Hoc est corpus meum, etc. — Tract. 2 in
Exod.,' col. 53, 55, CD., B., T. 7, La B.

For the bread which came down from
heaven, said : The bread which I shall
give is My flesh for the life of the world.
For properly, by the species of wine His
blood also is expressed, because when He
says in the Gospel : I am the true vine :
He sufficiently declares that all wine
which is offered in a figure of His passion,
is His blood. — For when He offered con
secrated bread and wine to His disciples,
He says thus : This is My body, etc.

THEODORET, BISHOP OF CYRUS.

'0 ydp Si)' rd cpvdei dwpa dirov
xai aprov apoday opsvda?, xai av
itdXiv savrdv apasXov dvopdda?,
avro? xd dpwpsva dvpfioXa xy xov
dwpaxo? xai a'ipaxo? apodyyopia
rsripyxsv, ov ryv cpvdiv psra-
fiaXwv, dXXd tt)v x&piv xy ipvdsi
apodrsBstxw?. — Dial. 1, Polymorph., p.
26, T. 4.
EPAN. — "Cldasp x oivov xd dvp-
fioXa rov Ssdaonxov dwpard? te
xai aiparo?, aXXa piv sidi apd ri)?
ispanxy? kaixXydsw?, psrd ,8i ys
ti)v iaixXydiv psrafiaXXsrai, xai
sXspa yivsrai- ovrw to Ssdaorixdv
dwpa pszdzyv dvdXyipiv, si? zr/v
ovdiav pszafiXr/By zyv Bsiav.
OP&.—'EdXw? ai? vcpyvs? dp-
xvdiv. OvSk ydp psrd rdv dyiad-
pdv rd pvdnxd dvpfioXa r^S oi-
KEia? k&drarai cpvdew?. pivsi ydp
iai rrj? aporipa? ovdia?, xai rov
dxypazo?, xai tov siSov?, xai dpa-
rd idn, xai dard, oia xai apdrs-
pov r)v. — Dial, ii., Inconfus., p. 126,
T. 4.

For He who called His natural body
wheat and bread, and again named Him
self the vine, honored the visible symbols
with the appellation of His body and
blood, not changing' their nature, but add
ing grace to nature.

Eranistes. — As then the symbols of
the Lord's body and blood are one thing
before the invocation of the priest, but
after the invocation are changed and be
come ¦ another : in the same manner the
Lord's body after His ascension was
changed into the Divine essence.
Orthodox. — You are caught in the
snare which you have contrived. For
neither after the consecration do the mys
tical symbols depart from their proper
nature : but they remain of their former
substance, and figure and appearance, and
can be seen and felt as before.

182

THE CATHOLIC FAITH.

NILUS, A MONK OF CONSTANTINOPLE.

'Ex aaavpov xai xdXXy? xdpry?
xaradxEvadlsi?, xdpry? ipiXd? xaX-
sirai, kadv Sk vaoypaipyv Si^srai
jladiXiw?, SyXov w? 2dxpa dvopd-
Zsrai. "Ovcw? poi vdsi xai rd tsiq
pvdrypia, apd pkv rij? evcsv^ew?
tov iepiw?, xai ri)? xaBdSov rov
dyiov avsvparo?, -tyiXdv . aprov
vadpxEiv, xai oivov' xoivdv rd
apoxsipsva, psrd Sk rd? cpofispd?
ixsiva? kainXydsi?, xai ryv kai(poi-
rydiv tov apodxvvyrov, xai Z®>o-
aoiov, xai dyaBi.v avsvparo?, ovx
i-ri ipiXdv aprov, xai xoivdv oivov
rd iairsBsipiva rij dyia rpaaiZy,
dXXd dwpa, xai aipa ripiov, xai
dxpavrov Xpidrov rov Beov twv
dadvrwv. — L. I, Ep. 44, Philip. Scho-
last, p. 21.
ARNOBIUS JUNIOR.

Paper made of the papyrus and glue,
is called common paper ; but when it has
received the signature of the Emperor,
every one knows that it is called a sacra.
So also consider the divine mysteries :
before the invocation of the priest and the
descent of the Holy Spirit, the things
which are displayed are mere bread and
common wine ; but after these dreadful
invocations, and the coming of the ador
able, and vivifying and good spirit, the
things which are displayed upon the holy
table are no longer mere bread and com
mon wine, but the precious and immac
ulate body and blood of Christ, the God
of all.

— Flic [Christus] qui per mysterium
panis ac vini sacerdos factus est in aeter
num, secundum ordinem Melchisedech,
qui panem et vinum solus obtulit in sacer-
dotibus, dum Abraham victor rererteretur
de praelio. — In Ps. 109 col. 496, B.,
Pat. Lat. T. 53.

Christ, by the mystery of bread and
wine, was made a priest forever, accord
ing to the order of Melchisedec, who alone
among priests offered bread and wine
while Abraham was returning, a victor
from the battle.

GELASIUS I., BISHOP OF ROME.

Certe sacramenta quae sumimus cor
poris et sanguinis Christi, divina res est,
propter quod et per eadem divinae effici-
mur consortes naturae, et tamen esse non
desinit substantia vel natura panis et vini.
Et certe imago et similitudo corporis et
sanguinis Christi, in actione mysteriorum
celebrantur. Satis ergo nobis evidenter
ostenditur, hoc nobis in ipso Christo do
mino sentiendum, quod in ejus imagine
profitemur, eelebramus et sumimus, ut
sicut in hanc scilicet in divinam transeant,
Sancto Spiritu perficiente substantiam, per-
manente tamen suae proprietate naturae,
etc. — Adv. Eutych. et Nestor., col. 475,
B., T. 5, La B.

Surely the Sacraments of the body
and blood of Christ, which we receive, are
a divine thing ; wherefore also by the same
we are* made partakers of the Divine
nature, and yet the substance or nature of
the bread and wine does not cease to exist.
And surely the image and likeness of the
body and blood of Christ are celebrated
in the performance of the mysteries. Ac
cordingly, it- is clearly manifest to us that
we must believe this of Christ Himself
our Lord, which we profess, celebrate and
receive in Flis image ; that as, by the
operation of the Holy Spirit, the things
pass into this, the Divine substance,
though the property of their nature re
mains, etc.

THE CATHOLIC FAITH.

Century VI.
CAESARIUS, BISHOP OF ARLES.

Et ideo quia corpus assumptum abla-
turus erat ex oculis nostris, et sideribus
iilaturus, necessarium erat ut nobis in hac
die sacramentum corporis et sanguinis
consecraret ut coleretur jugiter per mys-
terium quod semel offerebatur in pretium,
ut quia quotidiana et indefessa currebat
pro hominum salute redemptio : perpetua
etiam esset redemptionis oblatio, et pe-
rennis victima viveret in memoria, et sem
per praesens esset in gratia, vere unica
et perfecta hostia, fide aestimanda non
specie, nee exteriori censenda visu, sed
interiori aspectu. Unde merito coelestis
confirmat auctoritas, quia caro mea vere
est cibus, et sanguis meus vere est potus.
Recedat ergo omne infidelitatis ambi
guum : qiiandoquidem qui a.uctor est mu-
neris, ipse etiam testis est veritatis. Nam
invisibilis sacerdos, visibiles creaturas in
substantiam corporis et sanguinis sui verbi
sui secreta potestate convertit, ita dicens :
Accipite et edite : hoc est corpus meum.
Et sanctificatione repetita. Accipite et
bibite. Hie est sanguis meus. Ergo ad
nutum praecipientis. Domini, repente ex
. nihilo.substiterunt excelsa caelorum, pro
funda fluctuum, vasta terrarum. Pari
potentia in spiritualibus sacramentis verbi
praecipit virtus, et rei servit effectus.
Quanta itaque celebranda beneficia vis
divinae benedictionis operetur, quomodo
tibi novum et impossibile esse non debeat,
quod in Christi substantiam terrena et
mortalia commutantur, teipsum qui jam
in Christo es regeneratus, interroga. Du-
dum alienus a vita, peregrinus a miseri
cordia, a salutis via intrinsecus exulabas.
Subito initiatus Christi legibus et salutari-
bus mysteriis innovatus, in ecclesia non
videndo, sed credendo transisti, et de filio
perditionis adoptivus Dei fieri occulta
puritate meruisti. In mensura visibili per-
manens, major factus eg teipso, invisibi-
liter sine quantitatis augmento. Cum

And on this account, because He was
about to bear away the body from our
eyes, which He had assumed, and convey
it to the stars, it was necessary for Him
to consecrate for us upon this day the
Sacrament of His body and blood, that
that , might be continually honored by
a mystery, which was once offered for
a price ; that, because redemption ran
daily and without wearying for the sal
vation of men, the oblation also of re
demption might be perpetual, and that
the victim might live ever in memory,
and might be always present in grace,
truly a unique and perfect victim,
to be estimated by faith, not by appear
ance ; to be valued not, by exterior sight,
but by interior aspect. Wherefore the
heavenly authority justly affirms that' ' My
flesh is food indeed, and My blood i.5
drink indeed. Then let every wavering
of infidelity depart, since He Who is the
author of the gift, Himself also is a wit
ness of the truth. For the invisible priest
converts the visible creatures into the sub
stance of His body and blood by the
secret power of His word, saying thus :
Take and' eat ; this is My body. And
having repeated the sanctification : Take
and drink ; this is My blood. Therefore at
the will of the commanding Lord, the lofty
heavens suddenly sprang from nothing,
and the deep seas, and the vast earth. By
an equal power in the spiritual Sacraments
the virtue of the word commands, and the
execution of the thing complys. What
wonderful benefits the power of the Divine
blessing works ! That it ought not to
seem to you a new and impossible thing
that earthly and mortal things are changed
into the substance of Christ, interrogate
thyself who wast just now regenerated in
Christ. Before, thou wast an alien from
life, a stranger from mercy, thou wast in
wardly an exile from the way of salvation.

1 84

THE CATHOLIC FAITH.

ipse atque idem esses, multo aliter fidei
processibus extitisti. In exteriore nihil
additum est, et totum in interiore muta-
tum est. Ac si homo Christi filius effec-
tus, et Christus in hominis mente forma-
tus est. Sicut ergo sine corporali sensu,
praetenta utilitate deposita, subito novam
indutus est dignitatem, et sicut hoc quod
in te Deus laesa curavit, infecta diluit,
maculata detersit, non oculis sed sensibus
tuis sunt credita, it ita cum reverendum
altare cibis satiandus ascendis, sacrum
Dej tui corpus et sanguinem fide respice,
honore mirare, mente continge, cordis
manu suscipe, et maxime haustu interiore
assume. — Nee dubitet quisquam primarias
creaturas nutu potentiae, praesentia majes
tatis in Dominiei corporis transire posse
naturam, cum ipsum hominem videat arti-
ficio coelestis misericordiae Christi corpus
effectum. Sicut autem quicumque ad
fidem veniens ante verba Baptismi adhuc
in vinculo est veteris debiti : his vero
commemoratis mox exuitur omni fece pec
cati, ita quandb benedicendae verbis coe-
Iestibus creaturae sacris altaribus impo-
nuntur, antequam invocatione sancti nom-
inis consecrentur, substantia illic panis et
vini : post verba autem Christi corpus et
sanguis Christi. — Hom. 5 de Pasch. , col.
135, 138, ABCDA., T. 7, La B.

Suddenly having been initiated by the
laws of Christ, and renewed by the salu
tary mysteries, thou didst pass into the
Church ; not by seeing, but by believing,
and from a son of perdition, by a hidden
purity thou didst merit to be made an
adopted son of God. .Remaining the
same in visible measure, thou wast made
. greater than thyself in an invisible man
ner, without an increase in quantity.
Though thou wast the self-same person,
by the processes of faith thou art much
otherwise. In the exterior nothing was
added, and yet. in the interior the whole
was changed, just as if man was made a
son of Christ, and Christ was formed in
the mind of man. As, therefore, without
bodily sensation, pretended utility being
laid aside, thou wast suddenly clothed
with a new dignity, and as it is believed,
not by thy eyes, but by thy senses, that
God healed all thy wounds, washed away
thy stains, and cleansed thy spots, so also
when thou ascendest the reverend altar to
be satisfied with food, behold with faith
the holy body and blood of thy God,
wonder with honor, touch Him t with thy
mind, receive him with the hand of thy
heart, and take Him ¦ especially with an
inward draught. — Nor let any one doubt
that primary creatures, by the will of
Power, by the presence of the Majesty,
can pass into the nature of the Lord's
body, since he sees man himself, by the
means of heavenly mercy, made the body
of Christ. But as any one who comes to
the faith, before the words of Baptism, is
still in the bond of the old debt : but these
having been repeated, he is straightway
stripped of all dregs of sin ; so when the
creatures are placed upon the holy altars
to be blessed with - the heavenly words,
before that they are consecrated with the
invocation of the holy name, the substance
of the bread and wine are there ; but after
the words of Christ, it is the body and
blood of Christ.

THE CATHOLIC FAITH.

18 =

FULGENTIUS, BISHOP OF RUSPE.

— Tempore Veteris Testamenti ani-
malia sacrificabantur ; et cui [Christo]
nunc, id est tempore Novi Testamenti,
cum Patre et Spiritu sancto, cum quibus
illi est una divinitas, sacrificium' panis et
vini, in fide et caritate sancta Catholica
Ecclesia per universum orbem terra offerre
non cessat. — De fide ad Petrum, c. ig,
u. 60, col. 699, Pat. Lat. T. 65.

In the time of the Old Testament,
animals were sacrificed ; and now, that is,
in the time of the New Testament, the
holy Catholic Church throughout the whole
world ceases not to offer to Christ, with
the Father and the Holy Spirit, with Whom
He possesses one Divinity, the sacrifice of
bread and wine in faith and charity.

FACUNDUS, BISHOP OF HERMIANE.

Nam sacramentum adoptionis susci-
pere dignatus est Christus, et quando cir-
cumcisus est, et quando baptizatus est ; et
potest sacramentum adoptionis adoptio
nuncupari : sicut Sacramentu'm corporis et
sanguinis ejus quod est in pane et poculo
consecrato, corpus ejus et sanguinem dici-i
mus : non quod proprie corpus ejus sit
panis, et poculum sanguis ; sed quod in se
mysterium corporis ejus sanguinisque con-
. tineant. Hinc et ipse Dominus benecUc-
tum panem et calicem quem discipulis tra
didit, corpus et sanguinem suum vocavit.
Quocirca sicut Christi fideles sacramentum
. corporis et sanguinis ejus accipientes, cor
pus et sanguinem Christi recte dicuntur
accipere, etc. — Defens. trium Capit. Cone
Chalced., L. 9, c. 5, col. 762, 763, Pat.
Lat. T. 67.
EPHRAEM, BISHOP OF ANTIOCH.

Christ vouchsafed to receive the sac
rament of adoption, both when He was
circumcised and when He was baptized ;
and the sacrament of adoption may be
called adoption, as we call the sacrament
of His body and blood, which is . in the
consecrated bread and clip, His body and
blood : not that the bread is properly His
body, or the cup His blood, but because
they contain in them the mystery of His
body and blood. Whence also our Saviour
Himself called the bread and cup which
He blessed and gave to the disciples, His
body and blood. Wherefore as the faith
ful receiving the Sacrament of His body
and blood, are properly said to receive
the body and blood of Christ, etc.

'AXX' ovSsi? av iiasiv Svvarai
vovv sxwv w? y avry cpvdsi? ipyXa-
(pr/rov xai dipyXaqyyr ov , xai dpa-
tov, xai dopdrov. Ovrw xai rd
aapd twv aidrwv Xapfiavdpsvov
dwpa Xpidrov, xai ri)? aidBr/ry?
ovdia? ovx k^idrarai xai ri)? voy-
rij? aSiaipsrov pivsi xdpiro?. Kai
rd fiaandpa 8k avsvpanxdv oXov
yivopsvov xai ev vntdpxov , xai rd
iSiov zi)? aidByzij? ovdia?, zov iiSa-
ro? Xiyw, SiadwZsi, xai o yiyovsv
ovx dawXsdEv. — Ap. Phot. Bibl., cod.
226, col. 793.

But no man who is possessed of rea
son can say that the nature of palpable
and impalpable, of visible and invisible, is
the same. So also the body of Christ,
which is received by the faithful, does not
depart from its sensible nature, and re
mains undivided from a spiritual grace.
And Baptism likewise, becoming wholly
spiritual, and being one, yet preserves the
property of its sensible substance, I mean
water, and does not lose what it has be-

THE CATHOLIC FAITH.

GREGORY THE GREAT, BISHOP OF ROME.

Quis enim fidelium habere dubium
possit, in ipsa immolationis hora ad sacer-
dotis vocem caelos aperiri, in illo Jesu
Christi mysterio Angelorum choros adesse,
summis ima sociari, terrena caelestibus
jungi, unumque ex visibilibus atque invisi-
bilibus fieri? — Dalog. 4, c. 58, col. 472,
T. 2. Sit nobis, Domine, reparatio mentis
et corporis caeleste mysterium. — Lib.
Sacram., xvi kal. Mart, ad Comp., col.
29, T. 3.
Orationem vero Dominicam idcirco
mox post precem dicimus : quia mos apos
tolorum fuit ut ad ipsam solummodo ora
tionem oblationis hostiam consecrarent.
Et valde mihi inconveniens visum ut pre
cem quam scholasticus composuerat, super
oblationem diceremus, et ipsam tradi-
tionem quam Redemptor noster compos-
uit super ejus corpus non diceremus. — L.
g, Ep. 12 ad Joan., col. g4Q, D., T. 2.

For who of the faithful can have any
doubt that in the very hour of immolation,
at the voice of the priest, the heavens are
opened ; that in that mystery of Jesus
Christ choirs of angels are present, lowest
things are united with the highest, earthly
things are joined with heavenly, and one
thing is made of visible and invisible
things ?
May this heavenly mystery, O Lord,
be to us a reparation of mind and body,

F"or this reason we say the Lord's
prayer immediately after the prayer, be
cause it was the custom of the Apostles to
consecrate the victim of oblation by this
prayer only. And it seems to me very
unbefitting to say over the oblation a
prayer which some scholastic has com
posed, and not say over His body the/
very tradition which our Redeemer com
posed.

But there is nothing in the Lord's Prayer to consecrate the Eu
charist, to make it a sacrifice, or to abolish the substances of the bread
and wine. See Berno, Abbas Augiae Divitis, Libel, de Offic. Miss., c. 1,
col. 1055, 1056, D., Pat. Lat. T. 142.

ISIDORE, BISHOP OF SEVILLE.

'Tu es sacerdos in aeternum secun
dum ordinem Melchisedech. ' Utique prop
ter mysterium Sacramenti, quod Christi
anis celebrare praecipit ; ut non secundum
Aaron pecudum victimas, sed oblationem
panis et vini : id est, corporis et sanguinis
ejus sacramentum in sacrificium offera-
mus. — In Gen. 12, p. igi, F.

' Thou art a priest forever, according
to the order of Melchisedec' Namely,
on account of the mystery of the Sacra
ment, which He commanded Christians to
celebrate : that we should not offer vic
tims from the flock according to Aaron,
for a sacrifice, but an oblation of bread
and wine ; that is, the Sacrament of His
body and blood.

Century VIII.
VENERABLE BEDE, PRIEST.

Aderit et nobis in fractione panis,
cum Sacramenta corporis ejus, videlicet,

He will be present to us also in the
breaking of bread, when we receive with

THE CATHOLIC FAITH.

I87

panis vivi, casta et simplici conscientiai
sumimus. — L. 2, Hom. 2, in fest. sex
inter octav. Pasch., cor! 148, BC, Pat.
Lat. T. 04.
Et ideo Redemptor noster sacerdos
esse dicitur secundum ordinem Melchise
dec, quia, ablatis victimis legalibus, idem
sacrificii genus in mysterium sui corporis
et sanguinis in novo Testamento offerendo
instituit. — L. 2, Hom. 13 in Vigil. S.
Joan. Bapt., col. 203, BC.
Finitis paschae veteris solemniis, tran-
siit ad novum, — ut, videlic.t, pro carne
agni et sanguine sui corporis sanguinis-
que sacramentum substitueret. — L. 3,
Hom. 53 in fer. tert. post Dom. Palm.
(op. dubium), col. 3g3, C.
Christus vero quodammodo ' ferebatur
in manibus suis,' quando in novissima
coena panem benedictum, et ore suo com-
mendatum ponrexit discipulis suis dicens :
'Hie est sanguis meus.' — In Ps. 33 (opus
spurium), col. 652, 653, Pat. Lat. T. g3.

a chaste and simple conscience the Sacra
ments of His body, which is the living
bread. And therefore our Redeemer is said
to be a priest according to the order of
Melchisedec, because, having done away
with the sacrifices of law, He ordained the
same kind of sacrifice to be offered for the
mystery of His body and blood in the New-
Testament. The celebration of the old Passover
being finished, He passed to the new,
that, forsooth, in place of the flesh and
blood of a lamb, He might substitute the
Sacrament of His own body and blood.
Christ was in a certain sense ' borne
in Flis own hands,' when in the last sup
per He offered to His disciples bread
which had been blessed and commended
by His own mouth, saying : This is My
blood, etc.

Century IX.

CLAUDIUS, BISHOP OF TURIN.

Ille [Melchisedec] carnales victimas
non offerebat nisi panem et vinum, sicut
Christus oblationem panis et vini offerens
Deo Patri, id est corpus et sanguinem
suum, quam oblationem quotidie offeri-
mus super altare et sumimus. — In Heb.
7 : 17, col. g26, D., Pat. Lat. T. 104.

Melchisedec did not offer carnal vic
tims, but only bread and wine, as Christ
offered an oblation of bread and wine, —
that is, His body and blood, to God the
Father ; which oblation we. daily offer and
receive upon the altar.

Chapter VII.
THE CHURCH OF ROME.
The Church of Rome understands the taking of Christ's Body and
Blood in the Eucharist, of Christ's natural Body and Blood.

COUNCIL OF TRENT.
Sess. 13 de Euch., can. 2, p. 64. Cited on page 152.

1 88

THE CATHOLIC FAITH.

THE CATHOLIC CHURCH.
The ancient Church understood -by the Body and Blood of Christ
the elements of bread and wine, even when they call them Christ's
Body and Blood, and the' Fathers often give the reasons why they so
call them. Century III.
IGNATIUS, BISHOP OF ANTIOCH.

"Eva dpzov xXwvzs?j o? kdziv
cpdppaxov dBavadia?, dvriSoro?
rov pi) daoBavEiv, dXXd Zyv kv
'Iydov Xpidrw Sid aavrd?. — Ep. ad
Ephes., c 20, p. 170.

Breaking one bread, which is a rem
edy for immortality, an antidote that we
may never die, but live ever in. Jesus
Christ.

IRENAEUS, BISHOP OF LYONS.

— Eum calicem, quae est creatura,
suum sanguinem, qui effusus est, ex quo
auget nostrum sanguinem ; et eum panem,
qui est a creatura, suum corpus confirma-
vit. — Contr. Haer., L. 5, c. 2, n. 2, col.
1125, Pat. Gr. T. 7.

That cup, which is a creature, He
affirmed was His blood, which was shed,
from which He increases our blood ; and
that bread which is from the creature, He
affirmed was His body.

THEOPHILUS, BISHOP OF ANTIOCH.

Panem corpus suum dixit. — Alleg. in
. Matt, (opus spurium), col. 177, C, T. 5,
LaB. ' Hoc est corpus meum' : Corpus suum
panem dicens de multorum granorum adu-
natione congestum. — ' Hie est calix san
guinis mei ' : Sanguinem suum, vinum
appellans de botris atque acinis plurimis
expressum et in unum coactum. — Ibid.,
col. 181, AB.

He called bread His body.

' This is My body' : calling bread,
which is prepared by the union of many
grains, His body. — ' This is the cup of
My blood ' : calling wine, which is pressed
from many grapes and berries, and col
lected tpgether, His blood.

TITUS FLAVIUS CLEMENT, BISHOP OF ALEXANDRIA.

En Sk xai aprov avrdv ovpa-
vwv dpoXoysi d Adyo?- Ov yap
MwdT/? cpydiv, kSwxsv v.piv rov
aprov ix rov ovpavoii, x. r. X. —
EvravOa rd pvdnxdv rov aprov
rtapadypsiwzsov , ozi ddpxa avzov
Xiysi, xai od? dvidzapsvyv SyBsv

Moreover, the Word confesses Him
self the bread of heaven : For Moses, He
says, did not give you bread from heaven,
etc. — Here we must know the mystery of
bread, that He calls it flesh, and as that
which rises by fire, just as wheat rises
from corruption and sowing ; and there-

THE CATHOLIC FAITFI.

189

fore consists by fire, to the joy of the
Church, as bread which is ground.

Sid avpo?, xaBditEp kx <pBopd? xai
daopa? d avpo? dvidzarai • xai pkv
roi 81a avpo? dvvidrapivyv si?
evcppodvvyv 'ExxXydia?, w? aprov
¦asardpsvov. — Paed., L. 1, c 6, p. 104,
CD.
TERTULLIAN, PRIEST OF CARTHAGE

Ego sum, inquit, panis vitae. Et
paulo post supra ; Panis est sermo dei
vivi, qui descendit de caelis. Tum quod
et corpus ejus in pane censetur -. Hoc est
corpus meum. Itaque petendo panem
quotidianum perpetuitatem postulamus in
Christo et individuitatem a corpore ejus.
— De orat., u. 6, p. 5, Pars 2.
Sic enim Christus revelavit, panem
corpus suum appellans, cujus retro corpus
in pane prophetes nuntiavit. — Adv. Jud.,
c. 10, p. 318, Pars 4.

I am, He said, the bread of life. And
a little afterwards above : The bread is the
word of the living God, which came down
from heaven. His body is likewise reck
oned in bread : This is My body. There
fore in asking daily bread, we ask perpet
uity in Christ and inseparableness from
His body.
For thus Christ revealed, calling bread
His body ; Whose body the Prophet for
merly announced in bread.

ORIGEN, PRIEST OF ALEXANDRIA.

"Edn Si xai dvpfioXov ypiv r^S
apd? rdv Beov svxapidzia?, dpzo?
Evxapidzia xaXovpsvo?. — Contr.
Cels., L. 8, c. 57, col. 1604, A., Pat.
Gr. T. 11.
Quomodo cum suscipitis corpus Do
mini, cum omni cautela et veneratione ser-
vatis, ne ex eo parum quid decidat, ne con-
secrati muneris aliquid dilabitur. — Hom.
13 in Exod., c. 3, col. 3gi, A., lb. T. 12.
Nam et Dominus panem, quem dis-
cipulis dabat, et dicebat eis : ' Accipite et
manducate,' non servari jussit in crasti-
num. — Hom. 5 in Levit, c 8, col. 459,
C, lb.
t
Ita quod ingreditur in os non sancti-
ficare hominem, etiamsi a simplicioribus
existimetur sanctificare, in quod Domini
panis appellatur. — In Matt. 15, T. 11, u.
14, col. 948, C, lb. T. 13.

That bread which is called the Eu
charist is a symbol to us of a grateful mind
towards God.

When ye receive the body of the
Lord, with all caution and veneration, ye
preserve it, lest any particle of it fall to
the ground, or some of the consecrated
gift be scattered.
For our Lord also did not command
that bread which He gave to the disciples
and said to them : Take and eat, to be
preserved for the morrow.
What enters into the mouth does not
sanctify the man, although by the simple
that is thought to sanctify him, in that it
is called the Lord's bread.

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.
Admonitos autem nos scias, ut in But you may know that we are ad-
calice offerendo dominica traditio servetur, monished that the Lord's tradition be pre-
neque aliud fiat a nobis, quam quod pro served in offering the cup, nor can we do
nobis Dominus prior fecerit, ut calix, qui any other thing than what the Lord first

i go

THE CATHOLIC FAITH.

in commemorationem ejus offertur, mixtus
vino offeratur. Nam cum dicat Christus :
Ego sum vitis vera, sanguis Christi non
aqua est utique, sed vinum. Nee potest
videri sanguis ejus, quo redemti et vivifi-
cati sumus, esse in calice, quando vinum
desit calici, quo Christi sanguis ostenditur,
qui scripturarum omnium Sacramento v ac
testimonio praedicetur. — Ep. 63, Caecil.,
c 2, p. 158.
Nam quando Dominus corpus suum
panem vocat de multorum granorum adu-
natione congestum, populum nostrum.
quem portabat, indicat adunatum, et quan
do sanguinem suum vinum appellat de
botris atque acinis plurimis expressum
atque in unum coactum, gregem item nos
trum significat commixtione adunatae mul-
titudinis copulatum. — Ep. 69, Magno, c.
5, P- 192.

did for us ; that the cup, which is offered
in commemoration of Him, be offered
mixed with wine. For since Christ says :
I am the true vine ; the blood of Christ is
not water surely, but wine. Nor can His
blood, by which we are redeemed and
vivified, seem to be in the cup, when wine
is wanting in the cup, by which the blood
of Christ is shown, which is proclaimed
by the sacrament and testimony of all the
Scriptures. For when the Lord calls bread, pre
pared by the union of many grains, His
body, He indicates the union of our peo
ple whom He carried ; and when He calls
wine, pressed from grapes and many ber
ries and collected in one, His blood, He
signifies the union of our flock by the
mingling of the united multitude.

Century IV.
HILARY, BISHOP OF POICTIERS.

Se panem vocans ; ipse enim corporis
sui origo est. — De Trin., L. 10, n. 18, p.
335, T. 1.

Calling Himself bread, for He is the
origin of His body.

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

AiSidByri ryv pvdnxyv rpdas-
Zav y apodrjXBe?. Tov aprov, oi
psrsiXycpa?. To aorr'/piov, ov xs-
Hoivwvyxa? tov Xpidrov aaBsdi
tsXeiovpevo?. — Orat.- 40, de sanct,
Bapt., p. 660, C, T. 1.

Let ,the mystical table to which you
have approached move thee ; let the bread,
of which thou hast partaken ; let the cup,
of which thou didst partake when thou
wast perfected by the sufferings of Christ.

AMBROSE, BISHOP OF MILAN.

Sed forte dicis : Speciem sanguinis
non video. Sed habet similitudinem : si
cut enim mortis similitudinem sumpsisti,
ita etiam similitudinem pretiosi sanguinis
bibis ; ut nullus horror cruoris sit, et pre-
tium tamen operetur redemptionis. Di-
dicisti ergo quia quod accipis, corpus est
Christi. — De Sacram. (op. dubium), L. 4,
c. 4, n. 20, col. 443, Pat. Lat. T. 16.

But perhaps you say, I do not see the
substance of blood. Yet it has a likeness :
for as you received the likeness of His
death, so also you drink the likeness of
Flis precious blood, that there may be no
horror at blood, and yet that the price of
our redemption might work. -You have
learnt, therefore, that what you receive is
the body of Christ.

THE CATHOLIC FAITH.

i9r

Memini sermonis mei cum de sacra-
mentis tractarem. Dixi vobis quod ante
verba Christi quod offertur, panis dicatur :
ubi Christi verba deprompta fuerint, jam
non panis dicitur, sed corpus appellatur.
— Ibid., L. 5, c. 4, n. 24, col. 452.

I remember my discourse when I
treated of the Sacraments. I told you
that before the words of Christ, what is
offered is called bread : when the words
of Christ have been pronounced, it is no
longer called bread, but is called the Body.

ST. JEROME, A PRIEST.

Nos autem audiamus panem, quem
fregit Dominus, deditque discipulis suis,
esse corpus Domini Salvatoris, ipso dicente
ad eos : Accipite et comedite : hoc est cor
pus meum : et calicem ilium esse, de quo
iterum locutus est : Bibite ex hoc omnes ;
hie est enim sanguis meus novi testa
menti, qui pro multis effundetur. — Ep.
150, Hebid., qu. 2, p. 349, DE., T. 3.
Super frumento, inquit, et vino, et
oleo, de quo conficitur panis domini, et
sanguinis ejus impletur typus, et benedic-
tio sanctifi cationis ostenditur. — In Hier.
31, L. 6, p. 298, A., T. 4.
De hoc tritico efficitur ille panis, qui
de caelo descendit, et qui confirmat cor
hominis. Hunc panem comedunt, qui in
Christo robusti sunt, et ad quos Joannes
Evangelista loquitur : Scribo vobis ju-
venes, etc. — In Zach. 9, L. 2, p, 256, 257,
DE., T. 5.
Polluimus panem, idesf, corpus Christi,
quando indigni accedimus ad altare, et sor-
didi mundum sanguinem bibimus, etc. —
Possumus et aliter dicere : Doctor Eccle
siae, qui spiritualem conficit panem, et
eum populis dividit, etc. — In Malach. I,
p. 277, F., T. 5.

But let us hear that the bread which
the Lord broke and gave to His disciples,
is the body of the Lord our Saviour,
Himself saying to them : Take and eat,
this is My body ; and that the cup is that
of which He again spoke : Drink ye all
of it, for this is My blood of the New
Testament, which is shed for many.
For the cqrn, he says, and the wine,
and the oil, of which the Lord's bread is
made,, and the type of His blood is ful
filled, and the blessing of sanctification is
shown. Of this wheat is made that bread,
which came down from heaven, and which
strengthens the heart of man. They eat
this bread who are strong in Christ, and
to whom John the Evangelist speaks : I
write to you youths, etc.
We defile bread, that is, the body of
Christ, when we come unworthily to the
altar, and defiled drink the clean blood,
etc. — We can also say in another manner :
The Doctor of the Church who makes the
spiritual bread, and divides it to the peo
ple, etc.

Com. in Matt. 26, L. 4, p. 59, A., T. 6. Cited on page 177.

JOHN .CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.
Hom. 11 in Matt. op. imperf. (Op. Spur.), p. 796, A., T. 6 ; Hom.
19 in Matt, ibid., p. 828, B., T. 6 ; Ep. ad. Caesar., p. 22, 23. Cited on
pages 177, 178.

192

THE CATHOLIC FAITH.

THEOPHILUS, BISHOP OF ALEXANDRIA.

Non recogitat aquas in baptismate
mysticas adventu spiritus sancti conse-
crari, panemque Dominicum, quo Salva
toris corpus ostenditur, et quem frangimus
in sanctificationem nostri, et sanctum cali
cem, quae in mensa ecclesiae collocantur,
et utique inanima sunt, per invocationem
et adventum Spiritus sancti sanctificari. —
Ep. Pasch. 1, col. 373, T. I, La B.

Fie does not remember that the mys
tic waters in Baptism are consecrated by
the coming of the Holy Spirit, and that
the Lord's bread, by which the Saviour's
body is shown, and which we break to the
sanctification of ourselves, and the holy
cup, which are all placed upon' the table
of the Church, and are indeed inanimate,
are sanctified by the invocation and com
ing of the Holy Spirit.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Locutus est enim [Redemptor] nobis
de corpore et sanguine suo : corpus dixit
escam, sanguinem potum. — Serm. 131, c
1, col. 729, Pat. Lat. T. 38.
Pene quidem sacramentum omnes cor
pus ejus dicunt. — Serm. 354, c I, n. 2,
col. 1563, lb. T. 39.
Quis est enim qui hominem pictum
dubitet vocare hominem? Quandoquidem
et singulorum quorumque picturam cum
aspicimus, propria quoque nomina incunc-
tanter adhibemus : velut cum intuentes
tabulam aut parietem, dicimus, ille Cicero
est, ille Sallustius, ille Achilles, ille Hec
tor, hoc flumen Simois, ilia Roma ; cum
aliud nihil sint quam pictae imagines. —
De oct. Dulc. quaest. , qu. 6, n. 3, col.
163, lb. T. 40.
Quoniam omnia significantia videntur
quodammodo earum rerum, quas signifi
cant, sustinere personas : sicut dictum est
ab Apostolo, ' Petra erat Christus ' ; quo
niam petra ilia, de qua hoc dictum est,
significabat utique Christum. — De Civ.
Dei, L. 18, c. 48, col. 611, lb. T. 41.

For our Redeemer spoke to us con
cerning His body and blood, Fie called
His body food, and His blood drink.
Almost all call the Sacrament His
body. For who is there who doubts to call a
pictured man a man? When we behold
a picture of any one, we also without any
hesitation apply the proper names : as
when gazing upon a tablet or wall we
say : this is Cicero, this is Sallust, this
is Achilles, this is Hector, this is the river
Simois, this is Rome ; though they are
nothing else than painted images.

All significants seem in a certain
manner to sustain the persons of those
things which they signify : as it is said by
the Apostle, The rock was Christ ; for
that rock, of which this was said, indeed
signified Christ.

HESYCHIUS, PRIEST OF JERUSALEM.

Carnem autem ejus, quae ad come-
dendum inepta erat ante passionem, quis
enim comedere cupiebat carnem Dei?
aptam cibo post passionem fecit : si non
fuisset crucifixus, sacrificium corporis ejus
minime comederemus. Comedimus autem

But He made His flesh, which before
His Passion was unfit to be eaten (for who
desired to eat the flesh of God?), fit for
food after His Passion. Had He not
been crucified, we could by no means eat
the Sacrifice of His body. But now we

THE CATHOLIC FAITH.

nunc cibum, sumentes ejus memoriam
• passionis. — In Levit. , L. I, c. 2, p. 59,
B., T. 12. Max. Bibl. Vet. Pat.
Sartaginem Domini crucem, utpote
, sontem, et nihil ab igne humanorum pec
catorum laesam, accepi oportet : quae
etiam superimpositam Dominicam carnem,
esibilem hominibus reddit, nisi enim su-
perimposita cruci, nos corpus Christi ne
quaquam mystice percepissemus. — Ibid.,
L. 2, c. 6, p. 74, CD.

193
eat food partaking of the memory of His
Passion. We ought to understand the gridiron
to be the Lord's cross, indeed noxious, and
yet nothing injured by the fire of human
sins : which also renders the Lord's flesh
placed upon it eatable to men, for unless
it had been placed upon the cross, we
should never have received mystically the
body of Christ.

Century V.
VICTOR, PRIEST OF ANTIOCH.

'Ev Si tw slasiv • rovrd idn rd
dwpa pov, xai tovto pov to aipa-
Sri to pkv aprov aponBivra psrd
rr/j' svxapidriav apodi/xsv avrov?
dwparo? vopiZsiv psraXapfidveiv,
rd 8k airypiov kv rd^Ei tov a'ipa-
ro? yysidBai, aspi a rd adBo? kyi-
vsro kai xoivy ry advrwv dwrypia
rs xai dcpidsi twv r/papXypivwv
avToi?. — In Marc. 14 : 24, p. 422, 423,
T. 1, Graec. Caten.

By His saying, This is My body, and
this is My blood, it was proper that they
should call the bread set forth His body,
after giving thanks, and partake of it, and
account the cup in place of Flis blood,
about which the Passion took place for the
common salvation of all, 'and the remis
sion of their sins.

GAUDENTIUS, BISHOP OF BRESSE.

Nam cum panem consecratum et vi
num discipulis suis porrigeret, sic ait :
Hoc est corpus meum. — Quod autem sac
ramenta corporis sui et sanguinis in specie
panis et vini offerenda constituit, duplex
ratio est. Primum ut immaculatus Dei
agnus bostiam mundam mundato populo
traderet celebrandam, sine ustione, sine
sanguine, sine brodio, id est, jure car-
nium, et quae omnibus ad offerendum
prompta esset, ac facilis: Deinde quo
modo panem de multis tritici granis in
pollinem redactis per aquam confici, et per
ignem necesse est consummari : rationa-
biliter in eo figura accipitur corporis
Christi, qui novimus ex multitudine totius
humani generis unum esse corpus effec-
tum, per ignem Sancti Spiritus consumma-
tutn. — Tract. 2 in Exod., col. 55, 56, BA.,
T. 7, La B.

For when He offered consecrated
bread and wine .to His disciples, He .said
thus : This is My body. — But there is a
double reason why He appointed the Sac
raments of His body and blood to be
offered in the species (substance) of bread
and wine. First, that the immaculate
Lamb of God might deliver to a cleansed
people a clean victim, to be celebrated
without burning, without blood, without
broth, that is, the juice of flesh, and which
might be ready and easy of offering to all.
Then as it is necessary for bread, which
is of many grains of wheat reduced to
flour, to be made by water, and finished
by fire : very reasonably in it is received a
figure of the body of Christ, since we
know that from the multitude of the whole
human race one body is made, perfected
by the fire of the Holy Spirit.

i94

THE CATHOLIC FAITH

PROCLUS, BISHOP OF CONSTANTINOLE.

Avri rij? cpdzvy? zd ¦Bvdiadry-
piov apodxvvydopsv. 'Avri rov
fipicpov? aspiarv^wpsBa zdv 8id
rov fipicpov? EvXoyovpsvov dpzov.
— Orat. 18 in Laud, protomart. Steph. ,
p. 510.
LEO THE GREAT,
Nee eo praesente [Episcopo], nisi illo
jubente, sacramentum corporis et sangui
nis Christi conficere [potest Presbyter]. —
Ep. 88, ad univ. Germ, atque Gall. eccl.
episc, col. 640, B., T. 4, L and C.

Instead of the manger, let us vener
ate the altar. Instead of the Infant, let
us embrace the bread that is blessed by .
the Infant.

BISHOP OF ROME.
^ Nor can a priest, while the Bishop is
present, make the Sacrament of the body
and blood of Christ, except at his request.

OLYMPIODORUS, DEACON OF ALEXANDRIA.

Verbum caro factum homines cohor-
tatur, ad mysticam sui corporis participa-
tionem. — Ennarat. in Eecles., c. g, col.
454, B., T. 6, La B.
Index Expurgatorius Romanus.
— In Olymp. Abrade notam marg. ' Mys-
tica corporis Christi participation et scribe,
nedum mystice sed vere, et realiter ipsum
Christi corpus in Eucharistia participa
nts. — Page 67.

The Word made flesh exhorts men to
the mystical participation of His body.

Remove the note in the margin of
Olympiodorus : The mystical participation
of the body of Christ ; and write, not mys
tical only, but truly and really we partake
of the very body of Christ in the Eu
charist.

Century VI.
JOHN MAXENTIUS, PRIEST OF ANTIOCH.

Ye are the body of Christ, and mem
bers in particular ; but that bread also /
which the whole Church partakes of in
memory of His Passion, is His body.

Vos estis corpus Christi, et membra
de membro : sed et panis ille quem uni
versa Ecclesia in memoriam Dominicae
passionis participat, corpus ejus est. —
Dial., L. 2, c. 13, col. 145, A., Pat. Gr.
T. 86.
FACUNDUS, BISHOP OF HERMIANE.
Defens. trium Capit. Cone. Chalcedpn, L. 9, c. 5, col. 762, 763,
cited on page 185.
ISIDORE, BISHOP OF SEVILLE.

Sacrificium dictum, quasi sacrum fac
tum : quia prece mystica consecratur, in
memoriam pro nobis Dominicae passionis :
unde hoc cojubente corpus Christi et san
guinem dicimus, quod dum sit ex fructibus

It is called a Sacrifice, as a sacred act :
because by the mystical prayer it is conse
crated in memory of the Lord's Passion
for us : wherefore by His command we
call this the body and blood of Christ,

THE CATFIOLIC FAITH.

195

terrae, sanctificatur, et fit sacramentum,
operante invisibiliter Spiritu Dei, cujus
panis et calicis sacramentum Graeci Eu
charistiam dicunt. — Orig., L. 6, c. ig, A,,
p. 52- Panis enim quem frangimus, corpus
Christi est, qui dicit, Ego sum panis vivus,
etc. Vinum autum sanguis ejus est, et
hoc est quod scriptum est, Ego sum vitis
vera. Sed panis, quia confirmit corpus,
ideo corpus Christi muncupatur : vinum
autum quia sanguinem pperatur in carne,
ideo ad sanguinem Christi refertur. Haec
autem duo sunt visibilia : significata tamen
per Spiritum Sanctum in Sacramentum
divini corporis transeunt. — De offic. ee
cles., L. 1, c. iS, p. 3g5, A.

which, while it is of the fruits of the earth,
is sanctified and becomes a Sacrament, the
spirit of God working invisibly. The
Sacrament of this bread and cup, the
Greeks call the Eucharist.
For the bread which we break is the
body of Christ, who says, I am the living
bread, etc. But the wine is His blood,
and this is what is written, I am the true
vine. But bread, because it strengthens
the body, is therefore called the body of
Christ. And wine, because it creates
blood in the flesh, is therefore referred to
the blood of Christ. But these two things
are visible : yet the things signified pass
into the Sacrament of the divine body
through the Holy Spirit.

Century VIII.

VENERABLE BEDE, PRIEST.

' Edunt pauperies ' — et saturebuntur
aeternaliter, quia intelligent in pane et vino
visibiliter sibi proposito aliquid invisibile,
scilicet corpus verum et sanguinem verum
Domini, quae verus cibus et potus sunt,
quo non venter distenditur, sed mens sa-
ginatur. — In Ps. 21 (opus spurium), col.
597, D., Pat. Lat. T. 95.
Christus vero quodammodo ' ferebatur
in manibus suis'; quando in novissima
coena panem benedictum, et ore suo com-
mendatum porrexit discipulis suis dicens :
'Hie est sanguis meiis.' — In Ps. 33 (op.
sp.), col. 652, 653, DA.

The poor eat and shall be filled eter
nally, beeause they shall understand in the
bread and wine, visibly set before them,
something invisible ; namely, the true
body and true blood of the Lord, which
are true food and drink, whereby not the
belly is distendedj but the mind feasted.
But Christ was in a certain sense
borne in His own hands, when in the last
supper He offered to His disciples bread
which had been blessed and commended
by his own mouth, saying: This { is My
blood,. etc.

Century XII.

RUPERTUS, ABBOT OF DUYTZ.

Quod [sacrificium] cum in ora fidel-
ium sacerdos distribuit, panis et vinum
absumitur, et transit. — De div. offic, L.
2, c. 9, col. 46, Pat. Lat. T. 170.

When the priest distributes the Sacri
fice in the mouth of the faithful, bread
and wine are taken and pass away.

I96 THE CATHOLIC FAITH.
Chapter VIII.
THE CHURCH OF ROME.
The Church of Rome teaches a corporeal eating in the Eucharist ;
a descent of Christ's natural body into ours, and understand the eating
of Christ's body literally and carnally.

COUNCIL OF TRENT.

Si quis dixerit, Christum in Euchar
istia exhibitum spiritualiter tantum man-
ducari, et non etiam sacramentaliter et
realiter : anathema sit.

If any one .shall say that Christ is
presented in the Eucharist to be eaten
spiritually only, and not also sacramentally
and really : let him be anathema.

THE CATHOLIC CHURCH.
s The ancient Church believed that in the Eucharist the body of
Christ was eaten only in a spiritual and sacramental manner, and dis
tinguish His sacramental body from His true and carnaLbody.

Century II.
TITUS FLAVIUS CLEMENT, PRIEST OF ALEXANDRIA.

Bpwpa Sk, y aidn? ei? dspsXicv
kx xaryxi/dsw? dvvsdcpappivy • y
Sy drEpepvwripa rij? dxoij? iindp-
Xovda, fipwpazi dasixaZezai , iv
avrij dwparoaoiovpivy rj ipvxy rr)v
roiavSs rpocpi/v dXXaxd'n Sk xai d
Kvpio? kv rw xard 'Iwdvvyv 'Ev-
ayysXiw, eripw? ih'/vsyxfv Sid
dvpfidXwv ¦ ipdysdBi pov rd? ddp
xa?, siawv, xai aisdSi pov rd aipa-
kvapyk? rij? aidrsw? xai rrj? iaay-
ysXia? rd adn/iov dXXyyopwv, Si
wv y 'ExxXydia, xaBdasp dvBpw
ao?, kx aoXXwv 6vvEdryxsia ps-
Xwv, apSsrai te xai av^srai, dvy-
xporsirai te xai dvpayyvvrai *-§
dpcpoiv ¦ dooparo? pkv, rij? aidrsw?-
tpvxy? Sk, rij? eXaiSo?. "Cldasp xai
d Kvpio? kx dapxd? xai a'iparo?,
rw ydp dvn aipa rjjfS aidrsw? 7)
kXai?- icp' y? dvvixsrai, xaBdasp
vad ipvxy?, V aidn?. Aiaavsvdd-

Food is faith, which from catechising
is converted into a foundation ; but that
which is more solid than hearing is com
pared to food, being made a body in the
soul itself. Elsewhere also, the Lord, in
the Gospel according to John, in another
manner set forth such food as this through
symbols : Eat My flesh and drink My
blood ; He is evidently allegorizing the
drinkableness of faith and the promise, by
which the Church, like a human being,
consisting of many members,' is refreshed
and increased, ' is welded and joined
together both in body by faith, and in
soul by hope ; as the Lord even, from
flesh and blood. For truly, blood is the
hope of faith, by which faith is sustained,
as by the soul. But when hope has' ex
pired, like as when blood flows out, the
vital principal of faith is destroyed. — Since
He has said, And the bread which I shall
give you is My flesh ; and flesh is irrigated

THE CATHOLIC FAITH.

197

by .blood, therefore wine is allegorically
called blood. — Thus the Word is often
allegorically called food, and flesh, and
drink, and bread, and blood, and milk.
The Lord is all things for our enjoyment.
who have believed in him. Let no one,
then, think it strange that we allegorically
call milk the blood of the Lord, for is not
wine also [called the same] allegorically.

6y? Sk rij? kXaiSo?, Sixyv ixpviyro?
aiparo'., rd Zwix-ov ri)? aidrsw?
vasxXvsrai. — 'Easi Sk siysv, xai d
dpro? ov kyw Swdw, 7) ddp% pov
sdriv. 2dp£ Si a'ipan dpSsrai •
rd 8k aipa, oivo? dXXyy opsirai. —
Ovrw? aoXXaxoo? dXXr/y opsirai d
Adyo?, xai fipwpa, xai ddp£, xai
rpocpr), xai dpro?, xai aipa, xai
ydXa- "A-aavra d Kvpio?, si? dad-
Xavdiv i/pwv rwv si? avrdv asaid-
tevxotwv. Mi) Si) ovv ti? !-evi-
Zidlw, Xsydvrwv ypwv aXXyyop-
EidBai ydXa rd aipa rov Kvpiov
r) ydp xai ovxi oivo? dXXyy opsirai ;
Paed., L. 1, c. 6, p. 100, AB., 104, D.,
105, A.
TERTULLIAN, PRIEST OF CARTHAGE.

Sic etsi carnem ait nihil prodesse, ex
materia dicti dirigendus est sensus. Nam
quia durum et intolerabilem existimave-
runt sermonem ejus, quasi vere carnem
suam illis edendam determinasset, ut in
spiritum disponeret statum salutis, prae-
misit : spiritus est, qui vivificat, atque ita
subjunxit : caro nihil prodest, ad vivifican-
dum scilicet. — Atque sermonem constitu-
ens vivificatorem, quia spiritus et vita
sermo, eundem etiam carnem suam dixit,
quia et sermo caro erat factus, proinde in
caussam vitae appetendus et devorandus
audita et rumanandus intellectu et fide
dirigendus. — De res. earn., c. 37, p. 134,
Pars 4.

Thus, although He declares that the
flesh profiteth nothing, the sense must be
decided from the matter of the saying.
For because they deemed His saying hard
and intolerable, as if He had truly deter
mined that His flesh was to be eaten by
them ; that He might dispose the state of
salvation towards the spirit, He promised :
It is the spirit that quickeneth ; and thus
He subjoined : The flesh profiteth noth
ing ; namely, for quickening. — Appoint
ing, therefore, the word the quickener,
because the word is spirit and life, He.
called' the same likewise His own flesh ;
because the word also was made flesh, .
therefore it was to be sought for the cause
of life, and was to be devoured by hear
ing, and ruminated upon in the intellect,
and digested by faith;

Century III.
ORIGEN, PRIEST OF ALEXANDRIA.

Haec qui audire nescit, detorqueat
fortassis, et avertat auditum secundum
illos, qui dicebant : ' Quomodo dabit nobis
hie carnem suam manducare ? Quis po
test audire eum? Et discesserunt ab eo.'
Sed vos si filii estis Eccle'siae, si.evangeli-

He who cannot hear these things,
may perhaps wrest them and turn away his
hearing, as. did those who said : ' How
will He give us His flesh to eat? Who
can hear Him? And they departed from
Him.' But do ye, if ye are sons of the

ig8

THE CATHOLIC FAITH.

eis imbuti mysteriis, si Verbum caro factum
habitat in vobis, agnoscite quae dicimus,
quia Domini sunt, ne forte qui ignorat
ignoretur. Agnoscite quia figurae sunt,
quae in divinis voluminibus scripta sunt,
et ideo tanquam carnales examinate, et in-
telligite quae dicuntur. Si enim quasi
carnales ista suscipitis, laedunt vos, et non
alunt. Est enim et in Evangeiiis littera
quae occidit, non solum in Veteri Testa
mento occidens littera deprehenditur. Est
et in Novo Testamento littera quae occi-
det eum, qui non spiritualiter quae dicun
tur adverterit. Si enim secundum litteram
sequaris hoc ipsum quod dictum est : Nisi
mandncaveritis carnem meam, et biberitis
sanguinem meum, occidit haec littera. —
Hom. 7 in Levit., c. 5, col. 487, AB.,
Pat. Gr. T. 12.
r Bibere autum dicimur sanguinem
Christi, non solum sacramentorum ritu,
sed et cum sermones ejus recipimus, in
quibus vita consistet, sicut et ipse dicit :
Verba quae locutus sum, spiritus et vita
est. Est ergo ipse vulneratus, cujus jios
sanguinem bibimus, id est, doctrinae ejus
verba suscipimus. — Hom. 16 in Num., c.
8, col. 701, BC, lb.
t ^ ¦
Ei Si aav rd sidaopsvdpsvov
si? rd drdpa si? xoiXiav x°°P^i, xai
si? dcpsSpwva kxfidXXezai, . xai
rd dyiaZdpsvov fipwpa Sid Xoyov
Bsov xai kyrsv^sw? xar avrd pkv
rd vXixdv si? ryv xoiXiav x°°psi,
xai si? dcpsSpwva dxfidXXsrai -
xard Sk ri)v kaiysvopivyv avrw
Evxyv xard r^r dvaXoyiav rrj?
aidrsw?, wtpiXipov yivsrai, xai rjjf;
rov vov ainov SiafiXiifsw?, dpwv-
to? iai to wcpsXovv • xai ovx V vXy
rov aprov, dXX' d ia' avrw sipy-
psvo? Xdyo? idriv d wcpsXwv rdv
py dval-iw? zov Kvpiov idBiovza
avzov. — In Matt. 15, T. ii, c. 14, col.
649, 652, BC, lb., T. 13.
Non enim panem ilium visibilem
quem tenebat in manibus, corpus suum

Church, if ye are instructed in the Gospel
mysteries, if the Word made flesh dwells
in you, apprehend what we say, seeing it
is of the Lord, lest perchance he who
knows not, be not known. Know that
there are figures which are written in the
divine volume, and therefore as carnal
examine and understand what things are '
spoken. For if as carnal ye receive these,
they injure you and do not nourish you.
For there is in the Gospels also a letter
which killeth ; not in the Old Testament
only is a letter found which killeth.
There is in the New Testament also a
letter which killeth him that doth not
spiritually understand what is said. F"or
if according to the letter ye follow this
very thing which is said : Unless ye shall
eat My flesh, and drink My blood ; this
letter killeth.
But we are said to drink the blood of
Christ, not only by the rite of the Sacra
ments, but also when we receive his dis
courses, in which life conssits, as He also
says : The words which I have spoken,
they are spirit' and life. He, therefore,
was wounded whose blood we drink ; that
is, we receive the words of His doctrine.
But if everything that enters into the
mouth goes into the belly, and is cast out
into the draught, and the food consecrated
by the word of God and prayer, according
to the material part, goes into the belly,
and is;cast out into the draught, but ac
cording to the prayer which occurs to it,
according to the analogy of faith, it
beco'mas useful, and effects perspicuity of
the mind, looking to that which profits ;
and it is not the material of the bread,
but the prayer pronounced over it, this it
is which profits him who eats it not un
worthily of the Lord.

For it was not that visible bread
which he held in His hands that God

THE CATHOLIC FAITH.

I99

dicebat Deus Verbum, sed Verbum in
cujus mysterio fuerat panis ille frangen-
dus. Nee potum ilium visibilem sangui-
ynem suum dicebat, sed Verbum in cujus
mysterio potus ille fuerat effundendus.
Nam corpus Dei verbi, aut sanguis quid
aliud esse potest, nisi verbum quod laetifi-
cat? Cur autem non dixit : Hie est san
guis novi Testamenti ? Quoniam panis
est verbum justitiae, quam manducantes
animae nutriuntur : potus autem est ver
bum agnitionis Christi, secundum myste
rium ejus nativitatis et passionis. — In
Matt, comment, series., c. 85, col. 1734,
1735, lb.
' Bibite ex hoc omnes, ' nobis bibenti-
bus non discedit a nobis, sed bibit nobis-
cum cum sit in singulis ipse : quoniam
non possumus soli et sine eo vel mandu-
care de pane illo, vel bibere de generatione
illius vitis verae. Nee mireris quoniam
ipse est et potus generationis de vite, et
bibit nobiscum. — Ibid., c. 86, col. 1736,
1737, DA. Century IV

the Word called His body, but the-Word
in Whose mystery that bread was to be
broken. Nor did He call that visible
drink His blood, but the Word in Whose
mystery that drink was to be shed. For
the body of God the Word, or His blood,
what else can it be but the word which
rejoiceth the heart ? But why did he not
say : This is the blood of the New Testa
ment? Since the bread- is the word of
righteousness, by eating which souls are
nourished : but the drink is the word of
the knowledge of Christ," according to the
mystery of His nativity and passion.
' Drink ye all of this ' ; while we are
drinking, Fie does not depart from us, but
drinks with us, since He is in each of us :
for alone and without Him, we can neither
eat of that bread or drink of the fruit of
that true vine. Nor must you be aston
ished that He is both the drink of the
fruit of the vine, and drinks with us.

EUSEBIUS, BISHOP OF CAESAREA.

AO wv iaaiSsvEv avrov? itvsv-
parixw? dxovEiv xwv aspi zi)?
dapxd? xai xov aiparo? avzov Xs-
Xeypivwv- py ydp xi/v ddpxa, fjv
aspixsipai, vopidy xi ps Xiysiv, w?
Siov avzr)v idBisiv, pySk zd aidBy-
rdv xai dwparixdv aipa aivsiv
vaoXapfidvsri ps apodrdrsiv. AXX'
sv idrs, on rd pypard pov a
XsXdXyxa vpiv avsvpd kdrv xai
Zwy kdri • wdrs avrd sivai zd py-
para xai zov? Xoyov? avrov xyv
ddpxa xai to aipa, wv d psxix<*>v
dsi, wdavet dpx.w ovpaviw xpscpo-
usvo?, ri)? ovpoviov psBi^si Z<®yS,
pi/ Sy ovv, cpydi, dxavSaXiZirw
vpa? tovto, o aspi (ipwdsw? ry?
spy? dapxd?, xai aspi adparo? tov
kpov aiparo? sipyxa- pySk xapar-
Tirw vpa? y apdxeipo? dxoi) rwv
aspi ry? dapxd? xai aiparo? sipy-

By these words He taught them to
hear those things which had been spoken
concerning His flesh and blood in a spirit
ual manner : Do not think that I speak of
the flesh by which I am surrounded, as if
you ought to eat it, nor understand that I
command you to drink My sensible and
corporal blood ; but be assured that My
words which I have spoken to you are
spirit and life : so that His words and dis
courses are flesh and blood, of which, if a
man always partake, as fed upon heav
enly food, he shall partake of eternal life.
Let not this offend you, therefore, He
says, which I have spoken, concerning the
eating of My flesh and the drinking of
My blood ; nor let the ready hearing of
those things which I have spoken con
cerning My flesh and blood trouble you.
For these things, if heard according to the
senses, profit nothing ; but it is the spirit

200

THE CATHOLIC FAITH.

which quickens those who are able to
understand them spiritually.

I.isvwv poi- ravra ydp ovSsv wcps-
Xsi aidOyrw? dxovdptva ¦ xd Sk
avsvpa kdn to Zowaoiovv tov?
avsvparixw? dxovsiv Svvapsvov?.
— De Eccl. Theolog., L. 3, c 12, col.
1021,1024, DA", Pat. Gr. T. 24.
ATHANASIUS, BISHOP OF ALEXANDRIA.

Kai tvravBa ydp dpcpdrspa aspi
tdvrov sipyxs, ddpxa xai avfvpa -
xai rd avsvpa, apd? to xacd ddpxa
SiidrsiXsv , iva py pdvov rd cpaivd-
psvov, dXXd xai rd ddparov avrov
aidrsvdavTS? pdBwdiv , oti xai a
Xiysi, ovx sdri dapxixd, dXXd avsv-
Uarixd. JJddoi? ydp i'/pxsi rd dwpa
apd? fipwdiv, iva xai rov xddpov
aavcd? rovro rpoepi) yevyrai ; dXXd
Sid rovro ry? si? ovpavov? dvafid-
dsw? ipvypdvsvds rov viov tov
dvBpwaov, iva rij? dwparixij? kv-
voia? avrov? dcpsXxvdy, xai Xoiadv
ryv sipr/pivyv ddpxa fipwdiv dvw-
Bsv ovpaviov, xai avsvpanxi/v
rpocpijv aspi avrov 8iSopevi,v pd
Bwdiv - d ydp Xi.XdXyxa, cpydiv ,
vpiv, avevpd idn xai Z<*>r) ' idov
rw eiaeiv, rd piv Ssixvv psvov xai
SiSopsvov vakp rij? rov xddpov
d wry pia?, idriv y ddpq yv kyw
tpopcS- dXX' avry vpiv xai rd rav
ry? aipa asp' kpov avsvparixw?
SoBydsrai rpoepi], wdrs avsvpari
xw? iv sxddrw ravryv dvaSiSod-
Bai, xai yivsdBai addi cpvXaxri/piov
si? dvddradiv Z<*>?j? aiwviov. — Ep.
4 ad Serap., n. 19, p. 710, T. 1.

For here both of these, both the flesh
and the spirit, He said, respecting Him
self ; and He distinguished the spirit from
the flesh, in order that, believing not only
the visible but also the invisible things of
Him, they might learn that what he says
is not carnal, but ' spiritual. For to how
many could Flis body suffice for food, in
order that it might become the food of the
whole world? But for this reason He
mentions the ascension of the Son of man
into heaven, that he might divert them.
from carnal thoughts, and that they might
learn thence that the flesh of which He
spoke was heavenly food and spiritual
nourishment given by Hjmself ; for the
words which I have spoken to you, He
says, are spirit and life ; as much as to
say : that which is shown and given for
the salvation of the world is the flesh
which I bear. But this food and its blood
shall be given to you spiritually by Me ;
so that this shall be given to each one
spiritually, and shall become to all a safe
guard to the resurrection of life eternal.

CYRIL, BISHOP OF JERUSALEM.

Ilori Xpidrd? roi? lovSaioi?
SiaXsydpevo?, sXsyEv 'Eav pi) cpd-
yyrs pov ryv ddpxa, xai aiyri pov
rd aipa, ovx exsts Zooijv iv eavroi?.
'Exsivoi pr) dnyxodr s? avsvparixw?
rwv Xsyopivwv, dxcrvSaXidBivrs?
dayXBov si? rd daidw, vopiZorrs?
on iai dapxocpayiav avrov? apo-
rpeaerai. — Catech. 22, Myst. 4, c. 4,
col. 1 ioo, Pat. Gr. T. 33.

On a certain occasion, Christ, dis
coursing with the Jews, said : Except ye
eat My flesh and drink My blood, ye have
no life in you. They not receiving his ,
sayings spiritually, went backward, being
offended, thinking that He was inviting
them to eat flesh.

THE CATHOLIC FAITH.

20 1

OPTATUS, BISHOP OF MILEVIS.

Quae [Lucilla] ante spiritalem cibum
et potum^ os nescio cujus martyris, si
tamen martyris, libare dicebatur. — Adv.
Parmen., L. 1, col. 357, C, T. 1, La B.

It was reported that Lucilla was ac-
custdmed to kiss the mouth of some mar
tyr or another, if yet it was a martyr,
before her spiritual food and drink.

PHILO, BISHOP OF CARPASIA.

Tiivtwv ovv rwv avsvpanxwv
diriwv rov te dwparo? xai aiparo?
Xpidrov ysvdapkvy 7) 'ExxXydia,
¦x. r. X. — In Cant. Cant. 7, c. 210, col.
132, C,, Pat. Gr. T. 40.
ST. JEROME, A PRIEST

The Church, therefore, partaking of
this spiritual food of His body and blood,
etc.

Dupliciter vero sanguis Christi et caro
intelligitur : spiritualis ilia atque divina,
de qua ipse dixit, ' ' Caro mea vere est
cibus, et sanguis meus vere est potus ' :
Et 'nisi manducaveritis carnem meam, et
sanguinem meum biberitis, non habebitis
vitam aeternam.' Vel caro et sanguis,
quae crucifixa est, et qui militis effusus
est lancea.— In Eph. 1, L. 1, p. 163, G.,
T. 6.

- But the blood and flesh of Christ is
understood in a double manner : either
that spiritual and divine of which He said,
My flesh is food indeed, and My blood is
drink indeed : and, Unless ye eat My
flesh and drink My blood, ye shall not
have eternal life. Or that flesh and blood
which was crucified, and which was shed
by the spear of the soldier.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

'Easi ovv d Xdyo? q.ydi, Tovto
sdri rd dwpa pov, xai asiBwpsBa
xai aidrsvwpEV, xai voyxo'? avrd
fiXiawpsv ocpBaXpoi?. OvSsv ydp
aidByrdv -aapiSwxsv r/piv d Xpid
rd?- dXX' aidByroi? pkv apdypadv,
advra Si voyrd. Ovrw ydp xai kv
x<3 fiaaxidpan Si aidByrov pkv
apdyparo? yivsxai xov vSaxo? xd
Swpov, - voyxov Sk xd daoxsXov-
psvov, 7) yivvydz? xai y dvayivvy-
di?, i/rovv dvaxaividi?. — Hom. 82
al. 83 in Matt., c. 4, p. 889, D., T. 7.
"0? dv cpdyy ex tov dpriv rov
rov, Zvdsrai si? rdv aiwva. "Aprov
Si r/roi rd Soy para Xiysi ivravBa
rd dwrypia, xai rr/v aidnv ryv Et?
avrdv, y rd dwpa r) eavrov. 'Ap-
cpdrspa ydp vsvpoi ryv ipvxyv. —
Horn. 46 al. 45 in Joan., c. 1, p. 311,
D., T. 8.

Since, therefore, the Word says : This
is My body, let us obey and believe, and
look upon Him with spiritual eyes. For
Christ gave to us nothing sensible ; but,
by sensible things even, all things are
spiritual. For just so in Baptism also,
by a sensible thing the gift of water is
granted, and what is effected is spiritual,
generation and regeneration, or renova
tion.

If any man eat of this bread, he shall
live forever. But here He calls the salu
tary doctrine bread, even faith towards
Himself, or his body. For both of them
strengthen the soul.

202

THE CATHOLIC FAITH.

IIw? Svvarai i/piv r^j- ddpxa
Sovvai cpaysiv ; xavxa advra dap-
xixd ¦ dasp eSsi pvdnxw? vosiv xai
avsvparixw?. Kai adBsv, cpydiv ,
f/Svvavro voydai ri aori idriv rd
ddpxa cpaysiv kxsivoi ; Ovxovv
eSsi rdv apodyxovra dvapsivai
xaipov, xai avvBdvsdBai, xai pr)
daayopsvsiv Td pr/para, a iyw
XsXdXyxa vpiv, avsvpd idn, xai
Zooy- — Horn. 47 al. 46 in Joan., c. 2, p.
320, A.

How can He give us His flesh to eat?
All these things are carnal ; which we
ought to understand mystically and spirit
ually. And how, says one, could they
understand what it was to eat flesh?
Therefore they ought to await a proper
time, and interrogate Him, and not to
cease. ' The words which I have spoken
to you are spirit and life.'

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Si praeceptiva locutio est aut flagit-
ium aut facinus vetans, aut utilitatem aut
beneficentiam jubens, non est figurata.
Si autem flagitium aut facinus videtur
jubere, aut utilitatem aut beneficentiam
vetare, figurata est. Nisi manducaveritis,
inquit, carnem filii hominis, et sanguinem
biberitis, non habebitis vitam in vobis.
F'acinus auf flagitium videtur jubere :
figura est ergo, praecipiens passioni do
minicae communicandum, et suaviter at-
que utiliter recondendum in memoria quod
pro nobis caro ejus crucifixa et vulnerata
sit. — De doct. Christ,, L/3, c. 16, n. 24,
col. 74, 75, Pat. Lat. T. 34.
Videte ergo, fratres panem coelestem
spiritualiter manducate, innocentiam ad
altare apportate.
Hoc est ergo manducare illam escain,
et ilium bibere potum, in Christo manere,
et ilium manentem in se habere. Ac per
hoc qui non manet in Christo, et in quo
non manet Christus, procul dubio nee
manducat spiritualiter carnem ejus, nee
bibit ejus sanguinem, licet carnaliter et
visibiliter premat dentibus Sacramentum
corporis et sanguis Christi. — Tract. 26 in
Joan. Evang., 11. 11, 18, col. 1611, 1614,
lb. Spiritualiter intelligite quod locutus
sum : non hoc corpus quod videtis, man-
ducaturi estis ; et bibituri ilium sangui
nem, quem fusuri sunt qui me crucifigent.
Sacramentum aliquod vobis commendavi ;

If an expression is preceptive, either
forbidding a wicked act, or crime, or com
manding some service or benefit, it is not
figurative. But if it seems to command a
wicked act or crime, or to forbid some
service or benefit, it is figurative. Un
less ye eat the flesh of the Son of man,
He said, and drink His blood, ye shall
have no life' in you. This seems to enjoin
a crime or wicked act ; it is a figure, there
fore, commanding us to partake of the
Lord's Passion, and sweetly and profit
ably to treasure up in mind that His flesh
was crucified and wounded for us.
See, therefore, brethren, spiritually
eat the heavenly bread, bring innocence td
the ,altar. This it is, therefore, to eat that bread,
and drink that drink, to abide in Christ,
and have Christ, abiding in oneself. And
therefore, whoso does not abide in Christ,
and in whom Christ does not abide, doubt
less neither spiritually eats His flesh, nor
drinks His blood, though carnally and
visibly he press with his teeth the Sacra
ment of the body and blood of Christ.

Understand in a spiritual manner
what I have spoken : ye are not to eat this
body which ye see, and drink that blood
which they are about to shed who shall
crucify Me. I have commended to you

THE CATHOLIC FAITH.

203

spiritualiter intellectum vivificabit vos. —
— In Ps. 98, n. 9, col. 1265, lb., T. 3.7.
Norunt etiarn spiritualem alimoniam
fideles, quam et vos scituri estis, accep
turi de altare Dei. — Ergo Eucharistia
panis noster quotidianus est : sed sic ac-
cipiamus ilium, ut non solum ventre, sed
et mente reficiamur. — Serm. 57, c. 7, n. 7,
col. 389, lb., T. 38.
Quis est panis de regno Dei, nisi qui
dicit, ' Ego sum panis vivus, qui de coelo
descendit.' Noli parare fauces, sed cor.
— Serm. 112, c. 5, n. 5, col. 645.
Manduca vitam, bibe vitam : habebis
vitam, et Integra est vita. Tunc autem
hoc erit, id est, vita unicuique erit corpus
et sanguis Christi ; si quod in Sacramento
vjsibiliter sumitur, in ipsa veritate spiritu
aliter bibatur. Audivimus enim ipsum
Dominum dicentem, ' Spiritus est qui vi-
vificat, caro autem non prodest quidquam.
— Serm. 131, "c I, col. 729, 730.

some Sacrament ; spiritually understood it
will quicken you.
1 The faithful know the spiritual food,
which ye also shall know, about to receive
it from God's altar. — The Eucharist, there
fore, is our daily bread : but let us so re
ceive it, that we may be renewed not only
in the belly, but also in mind.
Who is the bread from' the kingdom
of God, except He who saith, I am the
living bread which came down from
heaven. Prepare not your jaws, but your
heart. Eat life, drink life ; you shall haye
life, and life is entire. But then this will
be, that is, the body and blood of Christ
will be life to each one ; if what is taken
visibly in the Sacrament, is in very truth
spiritually eaten, spiritually drunken. For
we have heard the Lord Himself saying,
It is the spirit that quickeneth, but the
flesh profiteth nothing.

THEODORUS, BISHOP OF MOPSUESTIA.
' The rock was Christ ' as much as
to say : The rock was to them what Christ
is to us, Whose blood, spiritually changed
in the mysteries, the faithful drink.

To Si, 'H airpa yv d Xpidrd?,
iva s'iay ¦ Tovto kv kxsivoi? y ai-
rap, oasp r/piv d Xpidrd?, ov to
aipa aivopsv oi itidroi, avsvpari
xw? kai twv pvdxypiwv psxaaoiov-
psvov. — In I Cor. 10:3-5, col. 888, Pat.
Gr. T. 66.

Century V.
CYRIL, BISHOP OF ALEXANDRIA.

Ap ovv w? EXEpdv xiva vidv,
xai Xpidxdv aapd rdv kx Bsov Xd-
' yov, rdv (paivdpsvov sivai Siafis-
fiaiovpsvo?, w xai povw to ri)?
daodxoXij? apodysvipyxs xpy/la>
ovx dvBpwaoipayiav ypwv d'ao-
(paivsi xd pvdrypiov, aapidrd?
avodiw? si? kkiryXov? kvvoia? twv
Ttidr svddvr wv xdv vovv - xai Xoyid
poi? dvBpwaivoi? vaocpipsiv kaixsi
pwv, a ixdvw?, xai dZyxyxw aidrsi
apodXapfidvsrai ; — Anath. 11, col. 71,
T. 5, Mansi.

Therefore he who asserts that that
visible one is as a certain other Son and
Christ besides the Word from God, to
whom alone he also attributes the office
of the mission, does he not make ' our
mystery the eating of a man, wickedly
forcing the minds of the faithful into gross
thoughts, and endeavor to subject to
human reasonings, that which is received
by pure faith only ?

204 THE CATHOLIC FAITH.
VIGILIUS, BISHOP OF TAPSUS.
Credere ergo in filium Dei, hoc est To believe on the Son of God.there-
videre, hoc est audire, hoc est adorare, hoc fore, this is to see, this- is to hear, this js
est gustare, hoc est contrectare eum. — to adore,' this is to taste, this is to handle
Contr. Eutych., L. 4. col. 579. B., T. 5. Him.
Century VI.
PROCOPIUS GAZAEUS.
Nam coelestis seu divinus agnus ani- For the heavenly or divine Lamb is
marum solet cibus esse. — In Exod. 12:13, wont to be the food of souls.
col. 565, 566, Pat. Gr. T. 87.
AURELIUS CASSIODORE, ABBOT OF VIVIERS.
> ' Nisi manducareritis carnem filii ho- ' Unless ye shall eat the flesh of the
minis,' etc. Sed in ista carne ac sanguine, Son of man,,' etc. But in this flesh and
nil cruentum, nil -corruptible mens hu- blopd, let the human mind conceive noth-
mana concipiat.— In Ps. 109, p. 37g, ing bloody, nothing corruptible.
T. 2. Century VIII.
FLACCUS ALCUINUS, ABBOT.
Quisquis vult vivere, credat in Chris- Whoso will live, let him believe in
tum, manducat spiritaliter spiritalem ei- Christ, let him spiritually eat the spiritual
bum. — Quod mox latius exponit quid food. — Anon He explains more diffusely
intersit inter spiritum et carnem, et quid what is the difference between spirit and
inter carnaliter Christum manducare velle, flesh, and how to will to eat Christ carnally
vel spiritaliter aeeipere ; ait enim ' Spiritus differs frorn receiving Him spiritually ffor
est, qui vivificat, caro non prodest quid- He says, It is the spirit which quickeneth,
quam.'— Et modo dicit: 'Caro non pro- the flesh profiteth nothing. — And now He
dest quidquam,' id est si carnaliter vultis says: 'The flesh profiteth nothing'; that
intelligere quae dico, caro non prodest is, if you wish to receive carnally what I
quidquam, si sic carnem intelligetis' man- say, the flesh profiteth nothing ; if you
ducandum sicut alium cibum, sicut carnes understand My flesh is to be thus eaten
quae emuntur in macellis. ' Spiritus est ' as other food, as meat which is bought in
ergo ' quae vivificat,' per spiritum prodest the markets. It is the spirit, therefore,
caro, quae per seipsam non prodest, quia that quickeneth ; by the spirit the flesh
littera occidit, spiritus, autem vivificat. — profiteth, which by itself profiteth not,
Joan. Evang., L. 3, c. 15,, col. 834, 837, because the letter killeth, but the spirit
838, Pat. Lat. T. 100. quickeneth.
Century IX.
WALAFRIDUS STRABO, MONK OF FULDA.
Quasi dicat : Tunc intelligetis quod As if to say : Then ye will understand
non eodem modo quo putatis erogo corpus, that I do not give my body in the same
et quod haec gratia morsibus non consu- manner in which you think, and that this

THE CATHOLIC FAITH.

205

mitur, sed spirituali gratia me illis dando,
ipsos in corpus meum converto. — In Joan.,
6:63, col. 384, D., Pat. Lat. T. 114.

grace is not consumed by the teeth, but
by a spiritual grace in giving myself to
them, I convert them 'into My body. '

HINCMAR, ARCHBISHOP OF RHEIMS.

Intellectus spiritualis credentem alium
facit, quia 'littera occidit,' 'spiritus est
qui vivificat. ' Discipuli enim ejus qui
eum sequebantur expaverunt et exhorrue-
runt, sermonem non intelligentes, et pu-
tantes nescio quid durem dicere Dominum
nostrum Jesum Christum, quo3 carnem
ejus quem videbant manducaturi erant, et
sanguinem bibituri, et non potuerunt tole-
rare. Sed ipse cum commendaret ipsum
corpus suum et sanguinem suum, accepit
in manus suas quod norunt fideles, et ipse
se portabat quodammodo cum diceret :
'Hoc est corpus meum.' — Opusc. 2 de
eav. vit., c. 12, p. g4, T. 2.

A spiritual understanding makes the
believer another person, for ' the letter
killeth, it is the spirit that vivifieth.' For
His disciples who followed Him were
afraid and terrified, not understanding
His discourse, and thiriking that our Lord
"Jesus Christ said I know not what hard
thing, that they were to eat His flesh
Whom they saw, and were to drink His
blood, and they could not endure it. But
when He commended His very body and
His blood, He took into His hands what
the faithful know, and He bore Himself
in a certain sense when He said : This is
My body.

Century XI.
THEOPHYLACTUS, ARCHBISHOP OF ACRIDA
'Easi ydp ddpxa yxovov, ivd-
piZov, on dapxoepdyov? avrov?
dvayxdZsi ysvidBai xai aipofid-
pov?. Oi Si avsvparixw? voovvrs?
yps'i?, ovrs dapxoqidyoi kdpkv , xai
pdXXov dyiaZdpsBa Sid rij? roiav-
r^S rpoepi)?. — In Joan. 6 : 5g-62, p. 5g7,
B., T. 1.

For because they heard of flesh, they
thought that He would compel them to
be devourers of flesh and blood. But we
who understand spiritually, are ' not de
vourers of flesh, nay rather, we are sancti
fied by such food. ,

Chapter VIII.
THE CHURCH OF ROME.
The Church of Rome asserts the presence of Christ's natural and
carnal Body in the Eucharist.
COUNCIL OF TRENT.

Si quis negaverit, in sanctissimae
eucharistiae Sacramento contineri vere, re-
aliter et substantialiter corpus et sangui
nem una cum anima et divinitate Domini
nostri Jesu Christi, ac proinde totum
Christum ; — anathema sit. — Sess. 13 de
Euch., can. 1, p. 63.

If any one shall deny that in the
Sacrament of the most holy Eucharist the
body and blood of our Lord Jesus Christ
is really and substantially contained, to
gether with His Soul and Divinity, and
therefore entire Christ, let him be ana
thema.

206 THE CATHOLIC FAITH.
CATECHISM OF THE DECREES OF COUNCIL OF TRENT.
Primum est, verum Christi Domini The first is, that the true body of our
corpus, illud idem, quod natum ex Vir- Lord Christ, that very body, which, born
gine in coelis sedet ad dextram Patris, of the Virgin, sits at the right hand of the
hoc Sacramento contineri. — P. 2, c 4, Father in heaven, is contained in this
qu. 26, p. 185. Sacrament.
A DOCTRINAL CATECHISM.
Q. Where is Jesus Christ ?
A. As He is a Divine person, He is everywhere ; but His humanity
is only in heaven, and on the altar in the holy sacrament. — Of our Lord
Jesus Christ, etc., c. 1, p. 103.

THE CATHOLIC CHURCH.
The ancient Church believed that Christ's presence was a presence
to their faith and minds, and that He was not present to them in His.
natural body and flesh, but by His divine majesty and power.
SCRIPTURE.
King James' Version. Douay Version.
Acts 3: 21. Whom the heaven must Acts 3:21. Whom heaven indeed
receive until the times of restitution of all must receive until the times of the restitu-
things. tion of all things.
2 Cor. 5 ; 16. Wherefore henceforth 2 Cor. 5 : 16. Wherefore henceforth
know we no man after the flesh ; yea, we know no man according to the flesh.
, though we haye known Christ after the And if we have known -Christ according
flesh, yet now henceforth know we Him to the flesh : but now we know Him so no
no more. longer.
Coll. 3:1. If ye then be risen with Coll. 3:1. Therefore, if you be risen
Christ, seek those things which are above, with Christ, seek the things that are
where Christ sitteth on the right hand of above, where Christ is sitting at the right
God. hand of God.
1 Peter 1 : 8. Whom having not seen, 1 Peter I : 8. Whom having not seen,
ye love ; in Whom, though now ye see you love ; in Whom also now, though you
Him not, yet believing, ye rejoice with see Him not, you believe : and believing
joy unspeakable and full of glory. shall rejoice with joy unspeakable and
glorified. .
Century III.
ORIGEN, PRIEST OF ALEXANDRIA.
' Accipite et manducate'; et ostendit ' Take, and eat'; and He shows when
quando eos hoc pane nutrit, proprium esse He nurtures them with this bread, that it
corpus, cum sit ipse Verbum, quod et is His own body, since He is the Word,

THE CATHOLIC FAITH.

207

nunc necessarium habemus, et cum fuerit
in regno Dei impletum : sed nunc quidem
nondum impletum, tunc autem impletum,
cum nos praeparati fuerimus ad capien-
dum pascha plenum, quod venit ut im-
pleat, qui non venit solvere legem, sed
adimplere. Et nunc quidem implere quasi
per speculum in aenigmate impletionis :
tunc autum facie in faciem implere, cum
venerit quod perfectum est. — In Matt.
Comment. Series, c 86, col. 1736, B.,
Pat. Gr. T. 13.

which we have necessary both now, and
when it shall be fulfilled in the kingdom
of God : but now, indeed, it is not yet ful
filled, but then it is fulfilled, when we
shall be prepared to receive the full Pass
over, which He came- to fulfill, Wha.did.
not come to destroy the Law, but to ful
fill it. And now indeed he fulfills it as by
a glass in an allegory of fulfillment : but
then face to face, when that shall come
which is perfect.

Century IV.
BASIL, BISHOP OF CAESAREA.

Ti ovv wcpsXsi rd pi/para rav
ra ; "Iva idBiovri? ts xai nivov-
rs?, dsi pvypovEvwpsv rov vakp
r/uwv daoBavdvro? xai kyspBivro?,
— '0 ydp kdBiwv xai aivwv, Sy-
Xovdri Ei? dvsEdXsiaxov pvypy
tov vakp ypwv daoBavdvro? 'Iydov
Xpidrov xov Kvpiov ypwv, xai
kyspBivxo?, x. x. X. — De Bapt. (op.
dub.), L. 1, q. 3, § 2, p. g23, T. 2.

Of what advantage, therefore, are
these words ? That both eating and
drinking we may be mindful of His death
and resurrection for us. — For he who eats
and drinks, forsooth, to the indelible re
membrance of Jesus Christ our Lord,
Who died and rose again for our sakes,
etc.

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

Bvdiadxypiwv sip^ovdiv ; 'AXX'
oiSa xai dXXo Bvdiadxr/piov , ov rv-
aoi rd vvv dpwpsva, kep o Xa%sv-
rr/piov ovx dvafiifiyxsv, ovSk Xe^-P>
ovSk i/xovdBy diSypo?, i) n rwv rsx-
virwv xai aovxiXwv , aXX' oXwv xov
vov xd spyov, xai Sid Bswpia? y
dvdfiadi?. Toiixw aapadrydopai,
rovrw Bvdw Ssxxd, Bvdiav xai
apodepopdv xai dXoxavrwpara,
xpsirrova rwv vvv rtpodayopiv-
wv, odw xpsirzov dxid? dXr/Bsia.
— Orat. 28, Cum post ea quae Maxim.,
etc., p. 484, B., T. I.

Will they drive me from the altars?
But I know another altar, of which these
things which we now see are types ; upon
which neither hammer nor hand has been
lifted up, neither has iron been heard, or
any instrument of workmen, or artists,
but it is all the work of the mind, and the
ascent thither is by contemplation. At
this I will stand, upon this I will ofier
acceptable things'; sacrifice, and oblation,
and holocausts, so much more excellent
than those things now offered, as the
truth excels the shadow.

AMBROSE, BISHOP OF MILAN.

Ascende ergo, homo, in coelum, et
videbis ilia quarum umbra hie erat vel
imago. Videbis non ex parte, non in aenig
mate, sed in consummatione : non in vela-

Ascend, therefore, O man, into heaven,
and thou shalt see those, things whereof
here there was a shadow or image. Thou
wilt see not in part, not in an enigma, but

208

THE CATHOLIC FAITH.

amine, sed in luce. Videbis verum lumen,
aeternum atque perpetuum sacerdotem ;
etc. — In Ps. 38, n. 26, col, 1052, Pat.
Lat. T. 14.
Fide tangitur Christus, fide Christus
videtur : non corpore tangitur,- non oculis
comprehenditur. — In Luc. 8 : 44, L. 6,
col. 16S3, lb., T. 15.
Circa hoc corpus aquilae sunt, quae
alis circumvolant spiritualibus. — In Luc.
17 :37> n- 56, col. 1782.
Merito nimirum prohibetur tangere
Christum ; non. enim corporali tactu Chris
tum, sed fide tangimus.
Decendisti quidem Filius hominis,
nee Patri, cum descenderes, abfuisti : sed
decendisti nobis ; ut te oculis ac mentibus
videremus, ut in te crederemus. Ergo et
ascendisti nobis ; ut et te sequeremur
mentibus, quem oculis videre non possu-'
mus.

Ergo non supra terram, nee in terra.
nee secundum carnem te quarere debemus,
si volumus invenire ; nunc enim secundum
carnem jam non novimus Christum. — In
Luc. 24, 11. 155, 159, 160, col. 1843,
1S44.

in perfection : not in a veil, but in the
light. Thou wilt see the true light, the .
eternal and perpetual Priest ; etc.
By faith Christ is touched, by faith
Christ is seen : He is not touched by the
body, He is not comprehended by the
eyes. About this body there are eagles
which fly around on spiritual wings.
Very justly she is forbidden to touch
Christ ; for we touch not Christ with
bodily touch, but with faith.
Thou didst indeed descend, O Son of
man, nor when thou descendest wast thou
absent from the Father : but Thou de
scendest to us, that we might see Thee
with our eyes and minds, that we might
believe in Thee. Therefore Thou hast
ascended from us also, that we might
likewise follow Thee with our minds,
whom we cannot see with our eyes. .,
Therefore, not upon earth, nor in the
earth, nor after the flesh ought we to seek
Thee, if we would find thee ; for now we
know Christ no longer after- the flesh.

ST. JEROME, A PRIEST.

Ascendamus cum Domino coenacu-
lum magnum, stratum, atque mundatum :
et accipiamus ab eo sursum calicem novi
testamenti : ibique cum eo pascha cele-
brantes, inebriemur ab eo vino sobrietatis.
— Ep. 150, Hebid., qu. 2, p. 349, T. 3.

Let us ascend with the Lord to ' the
great upper room, prepared and made
clean : and 'let us receive from Him above
the cup of the New Testament, and there
celebrating the Passover with Him, let us
be inebriated by Him with the wine of
sobriety.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

'AXX' avrdv EvBew? aepiXap-
fidvei? rdv Asdadn/v, dvaxspdv-
vvdai rw dwpari, dvacpvpy tw
dwpari rw dvw xsipivw, x. r. X. —
Hom. 6 in Coll. 2, c 4, p. 427, C,
T. n.

But thou shalt immediately embrace
the Lord Himself, thou shalt be mingled
with His body, thou shalt be sprinkled
with His body, which is situated above,
etc

THE CATHOLIC FAITH.

209

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Sursum est Dominus : sed etiam hie
est Veritas Dominus. Corpus enim Dom
ini in quo resurrexit, uno loco esse potest :
Veritas ejus ubique diffusa est. — In Joan.
Evang., Tract. 30, n.i, tcol. 1632, Pat.
Lat. T. 35.
Quomodo tenebo absentem. ; quomodo
in coelum manum mittam, ut ibi sedentem
teneam? Fidem mitte, et tenuisti. — Et
abiit et hie est ; et red'iit, et nos non de-
serit : corpus enim suum intulit coelo,
majestatem non abstulit mundo.

Secundum carnem vero quam Ver
bum assumpsit, secundum id quod de
Virgine natus est,- secundum id quod a
Judaeis prensus est, quod ligno confixus,
quod de cruce depositus, quod linteis in-'
volutus, quod in sepulchro conditus, quod
in resurrectione manifestatus, ' non semper
habebitis vobiscum. ' Quare ? Quoniam
conversatus est secundum corporis prae
sentiam quadraginta diebus cum discipulis
suis, et eis deducentibus videndo non se-
quendo, ascendit in coelum, et non est
hie. Ibi est enim, sedet ad dextram.
Patris : et hie est, non enim recessit prae
sentia majestatis. Aliter : secundum prae
sentiam majestatis semper habemus Chris
tum ; secundum praesentiam carnis, recte
dictum discipulis, ' Me autem non semper
habebitis.' Habuit enim ilium Ecclesia
secundum praesentiam carnis paiicis die-
bus : modo fide tenet, oculis non videt. —
Tract. .50 in Ibid., .n. 4, 13, col. 175*9,
I763-

Iturus utique ad dextram Patris ; unde
venturus est ad vivos et mortuos judican-
dos praesentia itidem corporali, secundum
fidei regulam sanamque doctrinam : nam
praesentia spirituali cum eis erat utique
futuras post ascensionem suam, et. qum-

The Lord is above : but truth the
Lord is here also. F'or the body of the
Lord in which he arose must needs be in
one place : His truth is diffused every
where. How shall I lay hold of Him absent?
How shall I reach my hand into heaven,
that I may lay hold of Him sitting there ?
Send faith, and thou hast laid hold on
Him. — He has gone away, and is here ;
He has returned and does not desert us :
for He took His body into heaven, He
did not remove His majesty from the
world. But according to the flesh which the
Word assumed, according to that which
was born of the Virgin, according to that
which was apprehended by the Jews,
which was nailed to the cross, which was
taken down from the cross, which was
wrapped in linen cloths, which was laid
away in the sepulcher, which was mani
fested in the resurrection, ' ye shall not
have Me with you always.' Why not?
Because He conversed with His disciples,
according to the presence of the body,
forty days, and they accompanying by
sight not by following, He ascended into
heaven, and is not here. For He is there ;
He sits at the right hand of the Father.
He is here also, for He did not depart by
the presence of His majesty. In another
manner : According to the presence of His
majesty, we have Christ ever ; according
to the presence of His flesh, it was rightly
said to the disciples : But Me ye shall not
have always. For the Church had Him
a few days according to the presence of
the flesh : now she has Him by faith, she
sees Him not with the eyes.
He was about to go to the right hand
of God, whence He is to come to judge
the quick and the dead by the same cor
poreal presence, according to the rule of
faith and sound doctrine : for by His
spiritual .presence He was to be with them

2IO

THE CATHOLIC FAITH.

tota Ecclesia sua in hoc mundo usque in
consummationem seeculi. Non itaque
recte intelliguntur de quibus dixerit, ' Cum
essem cum eis, ego servabam illos,-' nisi hi
quos in se credentes servare jam coeperat
praesentia corporali, et quos relicturus
fuerat absentia corporali, ut eos cum Patre
servaret praesentia spirituali. — Tract. 106
in Ibid., n. 2, col. 1909.
Et Dominus consolans nos qui ipsum
jam in coelo sedentem manu contrectare
non possumus, sed fide contingere ; ait
illi : Quia vidisti, credisti ; beati qui non
videnf et credunt. — Tract. I in Joan.
Epist., n. 3, col. 1980.
Credimus quippe in eum jam seden
tem ad dextram Patris : sed tamen quam-
diu sumis in corpore, peregrinamur ab eo.
— Serm. 210. In Quadrag., c. 4. 11. 5, col.
1050, lb., T. 38.
Ideo enim Dominus absentavit se cor
pore ab omni Ecclesia, et ascendit in coe
lum ut fides aedificetur. Si enim non
nosti nisi quod vides, ubi est fides ? —
Serm. 235. In dieb. Pasch., c. 3, n. 4,
col. 1 1 19.
Secundum enim praesentiam pulchri-
tudinis et divinitatis suae semper cum
Patre est ; secundum praesentiam corpora-
lem jam supra coelos ed dextram Patris
est : secundum praesentiam vero fidei in
,omnibus Christianis est. — Serm. 361, c.
7, n. 7, coj. 1602, lb., T. 39.
Ergo in coelo est caput nostrum. Ideo
cum dicitur, 'Sursum corde ; respondetis,
Habemus ad Dominum. — Serm. 27 in die
Pasch., col. 1100, lb., T. 38.
Quod ergo in sacramentis fidelium
dicitur, ut sursum cor habeamus ad Do
minum, munus est Domini : de quo mu-
nere ipsi Domino Deo nostra gratias
agere, a sacerdote post hanc vocem qui
bus hoc dicitur admonentur ; et dignum
ac justum esse respondent. Cum enim
non sit in nostra potestate cor nostrum,
sed divino sublevetur auxilio, ut ascendat,

after His ascension, and with His whole
Church in this world till the end of the
world. Therefore they of whom He said,
While I was with them, I kept them ; are
not rightly understood except as those be
lievers upon Him whom He had began to
keep by bodily presence, and whom He
was to leave by bodily absence, that He
might keep them with the Father by
spiritual presence.
And the Lord consoling us who can
not now by the hand touch Him sitting
in heaven, but by faith can touch him ;
says to him : Because thou hast seen me,
thou hast believed ; blessed are they who
see not, and yet believe.
We believe indeed in Him now sitting
at the right hand of the Father : but yet
so long as we are in the body, we are
strangers from Him.
For on this account the Lord absented
Himself in body from the whole Church,
and ascended into heaven, that faith might
be edified. F'or if thou knowest that only
which thou seest, where is faith ?'
For according to the presence of His
beauty and divinity, He is ever with the
F'ather ; according to His bodily presence,
He is now above the heavens at the right
hand of the Father : but according to the
presence of faith, He is in all Christians.
Our Head, then, is in heaven. There
fore when it is said, Lift up your hearts ;
ye reply, We lift them up unto the Lord.
What, therefore, is said in the Sacra
ments of the faithful, that we should lift
up our hearts unto the Lord, is a gift of
the Lord : for which gift they, to whom
this is said, are admonished by the priest,
after this sentence to give thanks to the
Lord our God ; and they reply that it is
meet and right. For since our heart is
not in our power, but may be raised up by

THE CATHOLIC FAITH.

21 I

et quae sursum sunt sapiat, ubi Christus
est in dextra Dei sedens, non quae super
terram : etc. — De bon. persever. , c. 13,
n. 331, col. 1013", lb., T. 45.

divine aid, so as to ascend, and seek the
things which are above, where Christ is
sitting at the right hand of God, not the
things updn earth : etc.

Century V.
GAUDENTIUS, BISHOP OF BRESSE.

Nam vere istud est haereditarium
munus testamenti ejus novi, quod vobis
ea nocte qua tradebatur crucifigendus,
tanquam pignus suae praesentiae dereli-
quit. Hoc illud est viaticum nostri itene-
ris, quo in hac via vitae alimur ac nutri-
mur, donee ad ipsum pergamus de hoc
seculo recedentes. — Voluit enim beneficia
sua permanere apud nos, voluit animas
praetioso sanguine suo semper sanctificari
per imaginem propriae passionis et ideo
discipulis fidelibus mandat, quos primos
et Ecclesiae suae constituit Sacerdotes, ut
indesinenter ista vitae aeternae mysteria
exercerent, quae necesse est a cunctis
sacerdotibus per singulas totius orbis Ec-
clesias celebrari, usque quo iterum Chris
tus de coelis adveniat, quo et ipsi sacer
dotes, et omnes pariter fidelium populi
exemplar passionis Christi ante oculos
habentes quotidie et gerentes in manibus
ore etiam sumentes ac pectore, redemptio-
nis nostrae indelibili memoria teneamur,
et contra venena diaboli dulcem medicinam
sempiterni tutaminis consequamur. — In
Exod., Lect. 2, col. 55, 56, DEA., T. 7,
LaB.

For in truth this is the hereditary gift
of His New Testament, which He left to
you on that night in which He was be
trayed to be crucified, as a pledge of His
presence. This is that viaticum of our
journey, by which we are fed and nour
ished in the way of this life, till we pro
ceed to Him, departing out of this world.
— For He wished His benefits to remain
with us ; He wished our souls to be ever
sanctified by His precious blood, through
the image of His own Passion, and on
this account He ^commands the faithful
disciples, whom He ordained the first
priests over His Church, that without
ceasing they should perform these mys
teries of eternal life, which it is necessary
that all priests throughout all the churches
of the whole earth, should celebrate, until
Christ comes again from heaven, in order
that both the priests themselves, and the
whole multitude of the faithful people
elsewhere, having an example of Christ's
Passion before their eyes daily, and bear
ing it in their hands, and receiving it also
in their mouths and breasts, may be pos
sessed with an indelible memory of our
redemption, and obtain a sweet medicine
for an everlasting safeguard against the
venom of the devil.

CYRIL, BISHOP OF ALEXANDRIA
"On Sk xyv avxov xov Xpidxov
aapovdiav xs xai Svvapiv dvaaXy-
poi xd avsvpa avrov xoi? dyioi?
ivoixovv.-r-\n Joan. 14 : 25, L. 10, p.
838, C, T. 4.
Ei ydp xai da'oSypei dapxi
aapadxydot? kavxdv vakp ypwv tw
Ilaxpi, xai xaBida? kx 8s£iwv xov

His Spirit fills the presence and
power of Christ, dwelling in his Saints.

For although He is absent in the
flesh, after having shown Himself to_ the
Father for our sakes, and having sat down

212

THE CATHOLIC FAITH.

yswydavro?, aXX' kvavXiZsrai roi?
dUoi? Sid rov avsvparo?, xai dvv-
sdn roi?,dyioi? Sid aavrdo- kayy-
ysiXaro ydp ovx dcpydiv yud? 6p-
cpavov?. — In Jo. 16 : 16, L. II, p. 933, A.
"Chovro pkv ydp oi paxdpioi pa-
Byrai apd? aoXXij? avroi? idsdBai
Zypia? rov dwri/po? ypwv rr/v dad-
Xsiipiv , Si/Xov Sk on ri/v psrd dap
xd? voovpivyv • dvveivai yap w?
Bsd? 01? asp av fiovXyrai rd xw-
Xvov ovSkV, apodsSdxwv Si oti Sia-
dwdsi pkv avrov? ovSsi?, dvaXycp-
Bivro? si? ovpavdv rov Xpidrov,
x. r. X. — 'AXX' si xai docpoi xai aari-
pE?, xai rij? oixovpkvy? cpwdryps?
ysydvadiv, ovx o'xvyriov kiasiv,
w? eSei pr) pdvov si? ri)v svdapxov
aapovdiav daofiXiasiv rov dwrij-
po? ypwv Xpidrov, siSivai Sk Sr)
Sri xai si ry? apd?' avrov? dvvov-
dia? daovodcpiZoiro xard ddpxa,
xai si py roi? rov dwparo? dpwro
rvxdv ocpBaXpoi? , dXXd ys aapdv-
ra, xai dvvdvxa 81a aavxd?, ry
rfj? Bsdryro? i^ovdia. XPVV Syaov
advrw? kvvoE'iv. — Ovxovv iasiasp
yv dpa Bsd? te dpov xai dvBpwao?
d Xpidrd?, XPVV Syaov advrw? py
dyvoydai rov? paByrd?, w? si xai
dasivai yivoiro dwparixw?, ovx
daoXsiqiBydSTai aavrsXw?, dvvsd-
rai Sk advrw?, xard rdv dppyrov
rij? Bs'oapsaov? k^ovdia? Xoyov. —
In Jo. 17 : 12, L. 11, p. 973, ABCD.
THEODORET, BISHOP OF CYRUS.
Et ydp xai ri)v ddpxa vvv
dBdvarov i'dpsv, xai dcpBaprov,
dXX' ovv apd ry? dvadrddsw? xai
Bavdrov xai aaBov? yv Ssxrixr). —
Ep. 130, Timotheo, p. 1216, T. 4.
AMMONIUS, PRIEST OF ALEXANDRIA.

at the right hand of the F'ather, yet He
dwells in those who are worthy, by the
Spirit, and is ever present with the saints.:
for He promised that He'would not leave
us orphans. The blessed disciples thought the
absence of our Saviour would be a great
loss to them, forsooth in the flesh (for
nothing prevents Him from being present
as God to whom He will): but they
thought that' no one could save them after
that Christ was taken up into heaven, etc.
— But although they were wise and
fathers, and the lights of the world, we
have no scruple in saying that they ought
not only to look to the carnal presence of
our Saviour Christ, but to understand that
though He be separated from their pres
ence according to the flesh, and though
He be not seen by bodily eyes ; yet that
He is ever present and always assistant
by the power of His Divinity, they ought
by all means to understand. —Wherefore,
since Christ is at the same time God and
man, the disciples ought by all means to
understand that, although He be absent
bodily, He has not wholly deserted them,
but is always present by the ineffable
reason of His divine power.

For although we know that His flesh
is now immortal and incorruptible, yet
before the resurrection it was obnoxious to
death and suffering.

'£1? dSoxipo?, d py aidrsvda?
Ei? rdv Sixaiov , rdv Sid ri)v Sixaio-
dvvr/v avrov dvaXycpBivra ei? ov-
pavov?, xai dcpavij ysyovdra roi?
dvBpwaoi?- — In Joan. 16 : 11, col. 1497,
B., Pat. Gr. T. 85.

As an unjust person, who does not
believe on the just One, Who, on account of
His righteousness, ascended into heaven,
and became invisible to men.

THE CATHOLIC FAITH.

21

GELASIUS, BISHOP OF CYZICUM.

'Eai rij? Bsia? rpaaiZy? adXiv
xdravBa pr) tw apoxeipivw apzw
xai tw aorypiw xaastvw? apodix-
wpkv. 'AXX' vipwdavxs? ijpwv ri)v
Sidvaiav, aidrsi voydwpsv xsidBai
kai ri)? ispa? kvsivy? rpaaiZy? rdv
dpvdv rov Bsov, rdv a'ipovra ri/v
dpapriav rov xddpov, aBvrw? Pad
rwv ispiwv Bvdpsvov. Kai xd xi-
pov avrov dwpa xai aipa dXyBw?
Xapfidvovra? ypa?, aidrsvsiv rav
ra sivai rd r^fs: i/psripa? dvadra-
dsw? dvpfioXa. — Com. Act. Cone Nic,
L. 2, c. 30, col. 241, B., T. 2, L and C.

Here likewise let us not look humbly
upon the bread and cup set before us upon
the holy table, but lifting up our minds,
let us understand by faith that the Lamb
of God, Who taketh away the sins of the
world, lies upon that table, immolated in
a bloodless manner by the priests ; and
receiving His precious body and blood,
believed them to be the symbols of our
resurrection.

Century VI.
CAESARIUS, BISHOP OF ARLES.

Et ideo quia corpus assumptum ab-
laturus erat ex oculis nostris, et sideribus
illaturus, necessarium erat ut nobis in hac
die sacramentum corporis et sanguis con-
secraret, ut coleretur jugiter per mysterium
quod semel offerebatur in pretium, ut quia
quotidiana et indefessa currebat pro homi
num salute redemptio : perpetua etiam
esset redemptionis oblatio, et perennis
victima viveret in memoria, et semper
praesens esset in gratia, vere unica et per-
fecta hostia, fide aestimanda non specie,
nee exteriori censenda visu, sed interiori
aspectu. — Hom. 5 de Pasch., col. 135,
AB., T. 2, La B.

And on this account, because He was
about to bear away the body which He
had assumed from our eyes, and convey it
to tlk stars, it was necessary for Him to
consecrate for us upon this day the Sacra
ment of His body, that that might be con
tinually honored by a mystery, which was
once offered for a price ; that, because re
demption ran daily and without wearying
for the salvation of men, the oblation also
of redemption might be perpetual, and
that the victim might live ever in memory,
and might be always present in grace ;
truly a unique and perfect victim, to be
estimated by faith, not by outward appear
ance ; to be valued not by exterior sight,
but by interior aspect.

FULGENTIUS, BISHOP OF RUSPE.

Absens coelo cum esset in terra, ef
derelinquens terram cum ascendisset in
coelum ; secundum divinam vero immen
samque substantiam, nee coelum dimittens
cum de coelo descendit, nee terram dese-
rens cum ad coelum ascendit. — Ad Tras. ,
L. 2, c 17, col. 265, Pat. Lat. T. 65.

He was absent from heaven while He
was upon earth ; and He left the earth
when He ascended unto heaven. But
according to His divine and immense sub
stance, He neither left heaven when He
descended from heaven, nor deserted the
earth when He ascended to heaven.

214

THE CATHOLIC FAITH.

PRIMASIUS, BISHOP OF ADRUMETUM.

Salvator Deus exemplum dedit, ut
quotiescumque hoc facimus, in mente ha-
beamus quod Christus pro nobis omnibus
mortuus est. Ideo nobis dicitur, corpus
Christi, ut cum hoc recordati fuerimus,
non simus ingrati gratiae ejus, quemad
modum si quis moriens reliquat ei quem
diligit aliquod pignus, quod ille post mor
tem ejus, quandocumque viderit, nunquid
potest lacrymis continere, si eum perfecte
dilexerit? — In I Cor. io, col. 534, A.,
Pat. Lat. T. 68.

Our Saviour God gave us an example,
that as oftefl as we do this, we may have
in mind that Christ died for us all. There
fore we call it the body of Christ, that
when we remember this, we may not be
ungrateful for His grace ; just as if any
one dying should leave to him whom he
loves some pledge, which as often as he
shall see after his death, can he restrain
his tears, if he perfectly loves him ?

GREGORY THE GREAT, BISHOP OF ROME.

Quando non maneret apud eos, qui
ascensurus coelum promittit, dicens : Ecce
ego vobiscum sum omnibus diebus usque
ad consummationem saeculi? Sed Ver
bum incarnatum et manet et recedit : re-
cedit corpore, manet divinitate. Apud
eos ergo tunc se mansisse perhibet ; quia
qui invisibili semper potestate praesens
erat, corporali jam visione recedebat/ — L.
2, Flom. 30 in Pentecost., n. 2, col. 1576,
D., T. 1.
Alcuinus. — Idem [Gregorius Mag
nus] quoque alibi : Uno, inquit, eodem
tempore ac momento, et in excelsis rapitur
ministerium angelorum consociandum cor
pori Christi, et ante oculos Sacerdotis in
altare videtur. — De div. offic. (op. spu
rium), c. 40, col. 1263, C, Pat. Lat. T. 101.

Wherefore did He not remain among
them, Who, being about to ascend into
heaven, promised, saying : Lo, I am with,
you all days, even unto the end of the
world ? But the Word incarnate both re
mains and departs. He departs by His
body, He remains by His divinity. There
fore He then says that He remained with
them, because He Who was ever present
by invisible power, now departed by bodily
sight. Gregory the Great says likewise in
another place : At one and the same mo
ment of time, it is both taken up into
heaven by the ministry of angels to be
united to the body of Christ, and is seen
before the eyes of the priest upon the
altar.

Century VIII.
VENERABLE BEDE, PRIEST.

— Cujus et nunc sacramentis carnis et
sanguinis pignus vitae accipi ; et in futuro,
praesenti beatificatur aspectu. — In Pro
verb., L. 1, c. 3, p. 72, T. 9.
Homo autem qui peregre profectus
reliquit domum suam, haud dubinm quin
Christus sit, qui ad Patrem post resurrec-
tionem victor ascendens, ecclesiam cor-
poraliter reliquit : quam tamen nunquam
divinae praesidio praesentiae ' destituit,

Now even she (the Church) receives
the pledge of life by the Sacraments of
His flesh and blood ; and in the future, it
is blessed by present sight.
But the man who, having set out on
a journey, left his house, is doubtless
Christ, Who, ascending to the Father after
the resurrection a victor, left the Church
bodily, which yet he never left destitute of
the protection of His Divine presence, re-

THE CATFIOLIC FAITH.

215

manens in ilia omnibus diebus usque ad maining in it all days, even unto the end
consummtaionem saeculi. — In Marc. 13, of the world.
p. 208, T. 10.
FLACCUS ALCUINUS, ABBOT.

Sed a quibus homo abscedebat, Deus
non relinquebat : et idem ipse Christus, et
homo et Deus. Ergo ibat per id quod
homo erat, elf manebat per id quod Deus
erat ; ibat per id quod in uno loco erat, et
manebat per id quod Deus erat. — In
Joan., L. 6, c. 35, col. g3g, BC, Pat.
Lat. T. 100.

But God did not leave those whom
man abandoned : and the same Christ is
both God and man. Therefore He de
parted by that which was human, and re
mained by that which was Divine ; He
departed by that which was in one place,
and remained by that which was Divine.

Century IX.
SEDULIUS SCOTUS.

'. 1

1 Hoc facite in meam commemoratio-
nem.' Suam memoriam nobis reliquit,
quemadmodum si quis peregre proficiens,
aliquod pignus ei quem diligit derelinquit,
ut quotiescumque illud viderit, possit ejus
beneficia et amicitiam recondari, quoniam
ille si perfecte dilexit sine ingenti desiderio
et fietu illud non potest videre. — In I Cor.
11, col. 131, Pat. Lat. T. 63.

' Do this in remembrance of Me. ' He ~
left to us His remembrance ; just as if any
one, setting out on a journey, leaves to
him whom he loves some pledge, that as
often as he sees it he may call to mind his
kindnesses and friendship, since he, if he
perfectly love him, cannot behold it with
out great grief and weeping.

RABANUS MAURUS, ARCHBISHOP OF MENTZ.

Postea vero quam tempus illud ex-
pletur, quo Christus advolans ad coelos,
praesentia corporali recessit, etc. J — De
Cleric. Instit., L. 1, c 21, col. 336, A.,
Pat. Lat. T. 107.

But after that time is fulfilled, when
Christ, going to the heavens, departed by
His bodily presence, etc.

Chapter X.
The ancient Church believed that an Image, Figure, Type, Anti
type, could not be the truth, but only a representation and foreshadow
ing of the reality. Century II.
" TERTULLIAN, PRIEST OF CARTHAGE.

Porro imago veritati non usquequaque
adaequabitur. Aliud est enim secundum
veritatem esse, aliud ipsam veritatem esse.
—Adv. Marc, L. 2, c. g, p. 85, Pars 3.

Moreover, an image cannot be every
way equal to the trath. For it is one
thing to be according to the truth, and
dnother to be the truth itself.

2l6 THE CATHOLIC FAITH.
Nemo ostendere volens hominem, eas- No one, intending to show a man,
sidem aut personam ei inducit. — De earn. exhibits to him a helmet or mask.
Christ., c. n, col. 77, Pars 4. Century III.
ORIGEN, PRIEST OF ALEXANDRIA.
Sicut enim qui viderit imaginem ali- For as he who sees an image of any
cujus, videt eum cujus imago est, etc. — one, sees him whom the image represents,
Hom. 1 in Gen., c. 13, col. 156, 157, etc.
Pat. Gr. T. 12. Century IV.
HILARY, BISHOP OF POICTIERS.
Neque enim sibi quisquam imago est : F'or neither is any one an image of
sed eum, cujus imago est, necesse est, ut himself : but it is necessary for the image
imago demonstret. — De Synodis, u. 13, to designate 'him, of whom the image is.
P- 45i, T. 1.
"basil, bishop of casarea.
"Edn ydp d rvao?, apodSoxw- For a type is a declaration of those
pevwv SyXwdi? Sid pipydew?, iv- those things which are expected, by imi-
Ssixnxw? rd piXXov apovaocpai- tation, prefiguring that which is future by
vwv. — De Sp. Sanct.. c. 14, 11. 31, p. 35, indicating it.
T. 3.
GREGORY, BISHOP OF NYSSA.
Ovxen ydp av eixyiv, et Si' For it would be no longer an image,
dadyrwv siy ravrov ixeivw. — De if it were in all respects the same as that
anim. et resur., p. 196, T. 3. of which it is an image.
AMBROSE, BISHOP OF MILAN.
Primum igitur umbra praecessit, se- First, therefore, the shadow preceded,
cuta est imago, erit Veritas. Umbra in the image followed, the truth will be. The
Lege, imago vero in Evangelio, Veritas in shadow in the Law, the image in the Gos-
coelestibus. — Et ipse quidem nobis apud pel, the truth in heaven. — And He indeed
Patrem advocatus assistit : sed nunc eum assists us before the F'ather as our Advo-
non videmus : tunc videbimus, cum imago cate : but now we see Him not ; then we.
transierit, Veritas venerit. shall see Him, when the image shall pass
away, when the truth shall come.
Ascende ergo, homo, in coelum, et Ascend, therefore, O man, into heaven,
videbis ilia quarum umbra hie erat vel and you shall see those things of which
imago. — In Ps. 38, n. 25, 26, col. 1051, here there was a shadow or image.
1052, Pat. Lat. T. 14.
Imaginem Apostolus dicit, et Arius The Apostle calls Flim an image, and
dicit esse dissimilem : cur imago, si simili- Arius says that He is dissimilar : how is
tudinem non habet ? He an image, if He has not a simili
tude?

THE CATHOLIC FAITH.

217

Vides ergo quid dum imago dicitur,
Patrem significat esse cujus imago sit
Filius ; quia nemo potest ipse sibi imago
sua esse. — De Fide, L. 1, c. 7, n. 48, 50,
col. 539, 540, lb., T. 16.

You see, therefore, that while He is
called an image, he signifies that it is the
Father of Whom the Son is an image ;
for no one can be his own image.

CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

JOHN
'Sypsiov ydprdrs rovro kdnv,
orav rd apaypa, ov rovro' kdn
dypsiov, cpaivyrai aapd doi, tovt-
sdnv, y aidn? • w? av pi) ravryv
£j;£S, ovSk xd dypeiov Xoiadv sivai
dypsiov Svvacai. Tivo? ydp sdxai
dypeiov, xivo? Sk dwpayi?, ovx ov-
ro? rov dcppayiZopivov ; w? av si
xai /iaXdvnov kaiSsixvvsi? ypiv
6<ppayiSa sxov, pySsvd? svSov
daoxsipivov • — Aid yap tovto sXa-
fis? dypsiov, 'iva rd apaypa kaiZy-
ry?, ov rd dypsiov sxsi?- w? si ys
epsXXs? avrd x°°P^ rovrov iaiZy-
rsiv, ' ovx av iSiydidoi rovrov. —
Hom. 8 in Rom., c. 3, p. 549, DE.,
T. y.
¦ "£hditsp ydp iv xai? svspysdiai?
oi xiiaoi apoiXafiov , xai yxoXovBy-
dsv y dXr/Bsia, ovrw xai iv rai?
rlpwpiai? eiperai. — Hom. 23 in 1 Cor.,
c. 3, P- 239. C, T. 10.

For then this is a sign, when the
thing, whereof this is a sign, is seen by
you, that is, faith ; so that unless you have
this, the sign can no longer be a sign.
For of what will it be a sign, of what a
token, if that does not exist which is sig-
fied? Just as if you should show, us a
purse having a seal-ring, in which there is
nothing. — For on this account you (have
received a sign, that you may seek after
the thing, the sign of which you have ; so
that if you intend to seek after the sign
without the thing, you can have no need
of this.

For as in the benefits, the types pre
ceded, and the truth followed ; so also it
will follow in the punishments.

AURELIUS AUGUSTINE, BISHOP OF HIPP6.

In populo enim Judaeorum figuratus
est populus Christianorum. Ibi figura,
hie Veritas : ibi umbra, hie corpus. — Tract.
11 in Joan. Evang., n. 8, col. I47g, Pat.
Lat. T. 35.
Quid autem absurdius, quam imagi
nem ad se dici? — De Trim, L. 7, c. 1,
col. g34, lb., T. 42.

In the people of the Jews, the Christ
ian people was figured. There a figure,
here the truth: there 'a shadow, here the
body. But what is more absurd than for one
to be called an image of himself ?

MARCUS, MONK OF NITRA.
Mr) ovv tov? rvaov? Xiys dXy- Do not, therefore, call types the
Bsiav. — Opusc. 10 de Melch., c. 8, col. truth.
1132, B., Pat. Gr. T. 65.
"Oaov Si avrd? adpsdnv, ov But where the thing itself is present,
Xiysrai rvao?, aXX' dXr/Bsia.— Ibid., it is not called a type, but the truth.
c. 9. col. 1 133, A.

2l8

THE CATHOLIC FAITH.

Century V.
GAUDENTIUS, BISHOP OF BRESSE.

F'gura etenim non est Veritas, sed
imitatio veritatis. — Tract. 2 in Exod..
col. 53, C, T. 7, LaB.

F'or a figure is not the truth, but an
imitation of the truth.

THEODORET, BISHOP OF CYRUS
OP&. — Eiak apd? ri)? aXyBsia?,
xivo? yyij dvpfioXdv xs xai xvaov
ri)v aavayiav xpocpyv ; — Dial. I, p.
26, T. 4.
OP&. — Eiak roivvv, rd pvdnxd
dvpfioXa aapd rwv ispwpivwv tw
Bew apodcpspdpsva rivwv kdri dvp
fioXa; — LXapdBs? roivvv tw apxs-
rvaw r^r sixdva, xai oipsi r^y
dpoidryra. Xpr) ydp ioixivai ry
dXyBsia xdv xvaov. — Dial. 2, p. 125,
126. Et Sk y ddpi, si? Bedryro? psrs-
fiXyBy cpvdiv, ov Si) xdpiv psraXap-
(idvovdi twv avrirvawv tov dwpa-
xo? ; aspirrd? yap d rvao? dvypy-
pivy? ri)? dXyBsia?. — Dial. 3, n. 3,
p. 269, T. 4.

Orth. — Speak by the truth ; of what
do you think this most holy food is a
symbol and type ?
Orth. — Speak, then ; the mystical
symbols which are offered to God by the
priests, of what things are they the symbols ?
— Compare, therefore, the image with the
original, and you will see the likeness.
For the type must be like unto the truth.

But if the flesh was changed into the
nature of the Godhead, why do they par
take of the antitypes of the body? For
a type is a vain thing when the truth is
removed.

Century IX.
HAYMO, BISHOP OF HALBERSTADT.

Nullum signum est illud cujus est
signum, nee res aliqua sui ipsius dicitur
signum, sed alterius. Et omnino omne
signum, in quantum esse signum depre-
henditur, diversum • est ab eo quod signi
ficat. — De corp. et sang. Dom., col. 817,
A., Pat. Lat. T. 118.

That thing is no sign, of which, the
sign is, nor is anything called a sign of
itself, but of another thing. And in
general every sign, so far as it is perceived
to be a sign, is different from that which
it signifies.

Chapter XI.
THE CHURCH OF ROME.
The Church of Rome teaches that the true and carnal body of
Christ is contained in the Eucharist, and that the accidents of the bread
and wine subsisting without a subject, or the body of Christ latent
under these accidents, is the Sacrament, Sign, Figure, etc., of the body
and blood of Christ, and not the substance of the bread and wine, which
is abolished, according to her teaching.

THE CATHOLIC FAITH.

219

Century XI.
COUNCIL OF TRENT.

Si quis negaverit, in sanctissimae
Eucharistiae Sacramento contineri vere,
realiter et substantialiter corpus et san
guinem una cum anima et divinitale
Domini nostri Jesu Christi, ac proinde to
tum Christum ; sed dixerit tantum modo
esse in eo, ut in signo, vel figura, aut vir
tute, anathema sit. — Sess. 13 de Euch.,
can. 1, p. 63.

If any one shall deny that in the
Sacrament of the most holy Eucharist the
body and .blood of our Lord Jesus Christ
is truly, really, and substantially contained
together with His soul and Divinity, and
therefore entire Christ ; but shall say that
He is in it, as in a sign, or figure, or
virtue only, let him be anathema.

THE CATHOLIC CHURCH.
The ancient Church believed that the substance of the bread and
wine was a Sacrament, Sign, Memorial, Figure, Representation, Type,
Antitype, Symbol, Image, etc., of the Body and Blood of Christ.
Century II.
JUSTIN MARTYR.
— Kai aspi rov aorypiov, 0 si?
dvdpvydiv rov aiparo? avrov %a-
psSwxsv Evxapidrovvra? aoisiv. —
Dial, cum Tryph., n. 70, col. 641, Pat.
Gr. T. 6.
IRENAEUS, BISHOP OF LYONS

And concerning the cup which He
commanded us to make with thanksgiving
in memory of His Blood.

Ilpodcpipopsv ydp tw Bew tov
aprov xai to aori/piov rij? svXo-
yia? sv%apidxovvxs? avxw, on rij
yy ixiXsvdsv kxcpvdai rov? xap-
aov? rovrov? si? rpocpyv ypsTspav ,
Kai kvravBa xyv apodcpopdv xsXi-
davrs? kuxaXovpsv rd HvEvpa rd
ayiov, Haw? daocpyvy xyv Bvdiav
ravryv xai rdv dpxov dwpa rov
Xpidrov, 'iva oi psraXapfiovrE?
Tovrwv rwv dvxixvawv, xy? dcpi-
dsw? xwv dpapxiwv xai xy? Z°°yS
aiooviov xvxoodiv. — Frag. 38, col.
1253, Pat. Gr. T. 7.
TERTULLIAN, PRIEST OF CARTHAGE.

For we offer to God the bread and
cup of blessing, giving thanks to Him,
that He has commanded the earth to
bring forth these fruits for our nourish
ment, and afterwards, having finished the
oblation, we invoke the Holy Spirit to
make manifest this sacrifice, and the bread
the body of Christ, and the cup the blood
of Christ, that they that, receive these
antitypes may obtain forgiveness of sins
and eternal life.

— Nee panem, quo ipsum corpus
suum repraesentat. — Adv. Marc, L. 1,
c. 14, p. 56, Pars 3.

Nor bread, by which He represents
His body.

220

THE CATHOLIC FAITH.

Sic enim deus in evangelio quoque
vestro revelavit, panem corpus suum ap-
pellans, ut et hinc jam eum intelligas cor
poris sui figuram pani dedisse, cujus retro
corpus in panem prophetes figuravit, ipso
domino hoc sacramentum postea interpre-
taturo. — Adv. Marc, L. 3, c. 19, p. 134.
Professus itaque se concupiscentia
concupisse edere pascha ut suum, — accep-
tum panem et distributum discipulis cor
pus suum ilium fecit, hoc est corpus
meum dicendo, id est figura corporis mei.
Figura autem non fuisset, nisi veritatis
esset corpus. — Adv. Marc, L. 4, c. 40,
p. 248. — Vini saporem, quod in sanguinis
sui memoriam consecravit. — De Anima,
c. 17, p. 191, Pars 4.

For so God revealed in1 your Gospel
also, calling bread His body, that even
hence thou mayest understand that He
gave to bread the figure of His body,
Whose body the Prophet formerly figured,
the Lord Himself being about to interpret
this Sacrament afterwards.
Having professed, therefore, that- with
desire He desired to eat the Passover as
His own, He made that bread which He
received and distributed to the disciples,
His own body, by saying This is My
body, that is, the figure of My body. But
it would not have been a figure had not
His body been the truth.
The taste of wine, which He conse
crated in memory of His blood.

TITUS FLAVIUS CLEMENT, PRIEST OF ALEXANDRIA.
Mvdxixdv dpa dvufioXov y Scripture, then, has named wine a
ypacpi) dipaxo? dyiov oivov wvd- mystical symbol of the holy blood<
padsv. — Paed., L. 2, c 2, p. 156, B.
Century III.
ORIGEN, PRIEST OF ALEXANDRIA.
Kai xavxa piv aspi xov xvai-
xov xai dvpfioXixov dwparo?- — In
Matt. 15, T. 11, c. 14, col. 952, A.,
Pat. Gr. T. 13.
EiS' , w? ovxoi cpadiv, ddapxo?
xai avaipo? yv • aoia? dapxd?, 7)
rivo? dwparo?, y aoiov aiparo?
kixdva? SiSov?, aprov te xai aozy-
piov, kvEriXXsro roi? paByrai?, Sid
tovtwv T7/v dvdpvydiv avrov aoi-
sldBai ;— Dial, de rect. in Dei fid. (op.
spurium), sect. 4, p. 853, E., T. 1. s
Century IV.
EUSEBIUS, BISHOP OF CAESAREA
Eixdrw? r^j' rov dwparo? av
rov xai rov aiparo? ri)v vaypvydiv
ddypipai iair sXovv r s? , xai ry?
Kpeirrovo? y xard rov? aaXaiov?
Bvdia? rs xai ispovpyia? y^iwpivoi.
— De Dem. Evang., L. 1, c. 10, col. 88,
C, Pat. Gr. T. 22.

And this much concerning the typi
cal and symbolical body.

If, as they say, He was without flesh
and blood ; of what flesh, or of what body,
or of what blood did He, giving bread and
the cup as images, command His disciples
that by these a remembrance of Him
should be .made ?

Justly they celebrate daily the mem
orial of Flis body and blood, and have
obtained a sacrifice and service better
than that which was anciently.

THE CATHOLIC FAITH.

221

Tovrov Syra tov Bdparo? r^'S'
pvypyv kai rpaaiZy? ixrsXsiv Sid
dvpfidXwv, xov xe dwparo? avrov,
xai rov dwrypiov aiparo? xard
Bsdpov? rij? xaivij? AiaBr'/ny? aap-
siSytpdrs?. — Ibid., L. i, c. io, col. 89,
D. IldXiv ydp avrd? rd dvpfioXa
rrj? ivBsov oixovopia,? roi? avrov
aapsSiSov paBwrai?, ryv stxdva
rov idiov dwparo? aoisidBai aapa-
keXevo/ievo?. — lb.. L. 8, c. 1, col. 596.

We have received a command, accord
ing to the constitution of the New Testa
ment, to make a memorial of this sacrifice
upon the table, by the symbols of His
body and saving blood.

For, again, He gave to His disciples
the symbols of the divine economy, com
manding the image of His own body to
be made.

EUSTATHIUS, BISHOP OF ANTIOCH.

idysrs rdv ipdv aprov, xai
aisrs oivov ov xsxipaxa vp'iv , raSs
qyr/di- Al' rov oivov xai rov aprov
rd dvrirvaa rwv dwparixwv rov
Xpidrov xypvrrsi psXwv . '0 Sk ix
rij? avry? ayyy? daavrXyda?, w?
idadi advrs? oi ri)? ispwdvvy? pvd-
ryadXoi, kv ry svxy ri)? Bsia^ dva-
cpopd? wSi aw? Xiysi- Bappovvrs?
apodsyyiZopsv tw dyiw Bvdiadry-
piw, xai apoBivrs? rd dvrirvaa
rov dyiov dwparo? xai aiparo?
rov Xpidrov dov, dov SsdpsBa, xai
dk aapaxaXovpsv ¦ — Frag, in Proverb.
9:5, col. 684, 685, DA., Pat. Gr. T. 18.

' Eat my bread, and drink the wine
which I have mingled for you.' Thus he
[Eustathius] says ; by bread and wine he
announces the antitypes of the bodily
members of Christ. But the other [Basil]
drawing from the same fountain, as all
know who reverence the mystic priest
hood, in the prayer of the divine oblation
thus says : With confidence we approach
the holy altar, and setting forth the anti
types of the holy body and blood of Thy
Christ, we beseech Thee, and pray Thee,
etc.

CYRIL, BISHOP OF JERUSALEM.

'Ev rvaw ydp aprov, SiSorai
doi rd dwpa- xai iv tuttcd oivov,
SiSorai doi to aipa ¦ — Catech. 22,
Myst. 4, n. 3, col. 1100, Pat. Gr. T. 33.
Tsvdpsvoi ydp, ovx aprov xai
oivov xsXsvovrai ysvdadBai, dXXd
dvnrvaov dwparo? xai aiparo?
rov Xpidrov. — Catech. 23, Myst. 5, \
n. 20, col. 1 124.
HILARY, A ROMAN DEACON

For in the type of bread is given to
thee His body, and in the type of wine is
given to thee His blood.
For they who taste are bidden to
taste, not bread and wine, but the anti
type of the body and blood of Christ.

In cujus typum nos calicem mysticum
sanguinis ad tuitionem corporis et animae
nostrae percipimus. — In 1 Cor. 11 ..26,
col. 243, Op. Ambros., Pat. Lat. T. 17.

In type of which, we receive the
mystical cup of the blood to the defence
of our body and soul.

222

THE CATHOLIC FAITH.

EPHRAEM SYRUS, DEACON OF EDESSA.

Diligenter intuere, quomodo in ma-
nibus panem accipiens, benedixit, ac fre-
git, in figuram immaculati corporis sui ;
calicemque in figuram pretiosi sanguinis
sui benedixit, deditque discipulis suis. —
Tract, de nat. Dei curiose non scrutand.,
p. 681, E., Ed. Col. 1616.

Diligently consider how, receiving
bread in His hands, He blessed it and
broke it in figure of His immaculate body,
and He blessed the cup in figure of His
precious body, and gave it to His dis
ciples.

EPIPHANIUS, BISHOP OF CONSTANTIA.

'0 MsXxidESsx aixrw dai/vra
rdrs, xai ksi/3aXsv avrw dpxov xai
oivov, apoxvawv twv Mvdrypiwv
rd aiviypara, dvrirvaa rov Kv
piov ypwv, Xiyovro?- on kyw sipi
d dpro? d Z<Sv Kai dvrirvaa rov
aiparo? tov kx rij? aXsvpa? avrov
vvxBivro?, x. l. X. — Haer. 35, vel. 55,
n. 6, p. 472, D., T. 1.

Melchisedek then met him [Abraham]
and brought forth .bread and wine, pre
figuring the mysteries of the Sacraments,
the antitypes of our Lord, Who said : I
am the living bread ; and the antitypes of
the blood which flowed from His pierced
side, etc.

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

— Kai si' aov rz twv dvnrvawv
rov npiov dwparo?, 7) rov aiparo?
7/ Xe%P kBydavpidsv, x. r. X.. — Orat.
11 in Gorgon., p. 187, A.. T. 1.
— Kai rov? rvaov? rij? spy? dw-
rypid?, ov? dad rov avrov tsXw
drdparo?, x. r. X. — Orat. 17. Ad Civ.
Naz., p. 273, C.
MsraXyxjidpsBa 8i tov addxa
vvv pkv rvaixw? eti, xai st rov
aaXaiov yvuvdrspov, xd ydp vopi-
xdv addxa, xoXpw xai Xiyw, xvaov
xvao? i/v dpvSpdxspo?. Mixpdv xai
vdrspov, rsXEwrspov xai xaBapw-
rspov. yvixa av avrd aivy xaivdv
peB' ypwv 6 Xdyo? kv ry fiadiXsia
rov aarpd?, daoxaXvarwv xai 81-
Sddxwv, a vvv psrpiw? aapi8sic,s.
— Orat. 42. In Pasch., p. 692, BC,
T. 1.

And whatsoever of the antitypes of
His precious body or blood her hand had
treasured up, etc.

And these types of My salvation,
which I consecrate with this same mouth,
etc.

We shall be partakers of the Passover
now, though still in a type, yet clearer
than that of the old Law ; for the legal
Passover, I dare to speak it, was an ob
scure type of a type. But a little after
clearer and purer, when the Word drinks
it anew with us in the kingdom of the
Father, unfolding and teaching those
things which now He has declared briefly.

THE CATIiOLIC FAITH.

223

GREGORY, BISHOP OF NYSSA.

Kai Ty twv pvdnxwv IBwv TE
xai dvpfioXwv xoivwvia r^v dwry-
piay xparvvsdBai. — Contr. Eunom.,
Orat. 11, p. 704, D., T. 2.

And by the participation of the mys
tical rites and symbols, our salvation is
strengthened.

MACARIUS OF EGYPT.

Kai on kv Ty ixxXr/dia apodcpi-
psrai apro? xai oivo?, dvrirvaov
ri)? dapxd? avrov xai xov aiparo?-
xai oi psraXapfidvovrE? kx rov
ipaivopsvov aprov, avsvparixw?
r^J" ddpxa rov Kvpiov idBiovdi • —
Hom. 27, p. 164, A.

And in the Church is offered bread
and wine, the antitype of His flesh and
blood ; and they that partake of the visi
ble bread, do spiritually eat the Lord's
flesh.

AMBROSE, BISHOP OF MILAN.

Ante agnus offerebatur, offerebatur
et vitulus, nunc Christus offertur • sed
offertur quasi homo, quasi recipiens pas
sionem . et offert se ipse quasi sacerdos,
ut peccata nostra dimmittat : hie in ima
gine, ibi in veritate, ubi apud patrem pro
nobis quasi advocatus intervenit. — De
offic. Minist., L. 1, c. 48, n. 238, col. 94,
Pat. Lat. T. 16.
Vera utique caro Christi, quae cruci
fixa est, quae sepulta est : vere ergo carnis
illius sacramentum est. — De Myst.,,c. 9,
u. 53, col. 407, lb.
.Dicit sacerdos : Fac nobis, inquit,
hanc oblationem ascriptam, ratam, ration-
abilem, acceptabilem : quod figura est cor
poris et sanguinis Domini nostri Jesu
Christi. — De Sacram. (op. dubium), L. 4,
c. 5, 11. 21, col. 443, lb.

Formerly a lamb was offered, and a
heifer was offered, now Christ is offered :
but He is offered as man, as, admitting
suffering : and He offers himself as a
priest, to remit our sins, here in an image,
there in truth, where He intercedes for us
with the Father as an Advocate.

The flesh of Christ, which was cruci
fied, which was buried, was true flesh :
the Sacrament of His flesh, therefore, is
true. The priest says : Make to us this
oblation allowable, certain, reasonable and
acceptable, which is the figure of the
body and blood of our Lord Jesus Christ.

ST. JEROME, A PRIEST.

Super' frumento, inquit, et vino, et
oleo, de quo conficitur panis domini, et
sanguinis ejus- impletur typus, et benedic-
tio sanctificationis ostenditur. — In Hi
erem. 31, L. 6, p. 298, A., T. 4,
Ad verum Paschae transgreditur sac
ramentum, ut quomodo in praefiguratione
ejus Melchisedeck summi Dei sacerdos,

For corn, he says, and wine, and oil,
of which the Lord's bread is made, and
the type of His blood is fulfilled, and the
blessing of sanctification is shown.
He passes to the true Sacrament of
the Passover, that He also might rep
resent the trath of His body and blood,

224

THE CATHOLIC FAITH.

panem et vinum offerens facerat, ipse quo
que veritatem sui corporis et sanguinis
repraesentaret. — In Matt. 26, L. 4, p. 59,
A., T. 6. "

as Melchisedec, the priest of the most
high God, had done in prefiguration of
Him, offering bread and wine.

JOHN 'CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

For if Jesus did not die, of what are
those things that are offered the symbols ?

Ei yap pr) daiBavsv d 'lydov-. ,
rivo? ,dvp/ioXa rd rsXovpsva ; —
Hom. 82 al. 83 in Matt. 26, n. 1, p1. 884,
T. 7. Horn. 11 in Matt. op. Imperf. (op. spurium), p. 796, A., T. 6. See
page 177.
AURELIUS AUGUSTINE, BISHOP OF HIPPO.
Si enim sacramenta quamdam simili
tudinem earum rerum quarum 'sacramenta
sunt, non haberent, omnino sacramenta
non essent. — Ex hac autem similitudine
plerumque etiam ipsarum rerum nomina
accipiunl. Sicut ergo secundum quem-
dam modum sacramentum corporis Christi
corpus Christi est, sacramentum sangui
nis Christi est, ita sacramentum fidei fides
est. — Ep. g8,,Bonif. , n. 7, col. 364, Pat.
Lat. T. 33.
— Cum adhibuit ad convivium in quo
corporis et sanguinis sui figuram discipu
lis commendavit et tradidit, etc. — In Ps.
3, n. 1, col. 73, lb., T. 36.
— Cum veniret Dominus ad coenam
qua commendavit sacramentum corporis
et sanguinis sui, ita- loquitur : etc. — In Ps.
68, sermo 1, 11. 2, col. 842.
Non enim Dominus dubitavit dicere,
Hoc est corpus meum ; cum signum daret
corporis sui. — Contr. Adimant., c. 12, n.
3, col. 144, lb., T. 42.
Hujus sacrificii caro et sanguis ante
adventum Christi per victimas similitudi-
lrara promittebatur ; in passione Christi
per ipsam veritatem reddebatur ; post
ascensum Christi per Sacramentum mem
oriae celebratur. — Contr. Faust., L. 20,
c. 21, col. 385, lb.

F'or if the Sacraments had not a cer
tain likeness to those things whereof they
are the Sacraments, they would not be
Sacraments at all. But from this likeness,
for the most part, they take the names
also of the things themselves. As, there
fore, in a certain manner, the Sacrament
of the body of Christ is the body of Christ,
the Sacrament of the blood of Christ is
the blood of Christ, so the Sacrament of
faith is faith.
When He brought him to the feast,
in which He commended and delivered to
the disciples the figure of His body and
blood, etc.
When our Lord came to the supper
in which He commended the Sacrament
of His body and blood, He thus speaks :
etc. F'or our Lord did not hesitate to say,
This is My body ; when He gave the sign
of His body.
The flesh and blood of this Sacrifice,
before the advent of Christ was promised
by victims of similitude ; in the Passion of
Christ it was rendered by the truth itself ;
after the ascension of Christ it was cele
brated by the Sacrament of remembrance.

De doct. Christ., L. 3, c. 16, n. 24, col. 74, 75, lb., T. 34. See
page 202.

THE CATHOLIC FAITH.

225

IfxDEX EXPURGATORIUS HlSPANUS.
— S. Aug. op. Paris, 1531. Ex Indice,
dele, Corporis sui signum dedit Christus.
—Page 48.
S. Aug. op. Paris, 1543. Ex Indice,
dele, Corporis et sanguinis figuram Dis
cipulis Christus commendavit. — Page 51.
S. Aug. op. Basiliae, 1556. Ex In
dice, dele sequentia. Corpus suum dixit
Christus, cum signum daret corporis sui.
Page 49.

St. Aug.- Works, Paris, 1
rom the Index ¦ Christ
sign of Flis body

_.- v.u.^=, 1 «!=>,. ±531. Re
move from the Index : Christ gave the

St. Aug. Works, Paris, 1543, Re
move from the Index : Christ commended
to the disciples the figure of His body and
blood. Works of St. Augustine, Basil, 1556.
Remove the following from the Index :
Christ called it His body, when He gave
the sign of His body.

LITURGY OF ST. BASIL.

Et qui -proposiumus typum corporis
et sanguinis Christi tui. — Antiphora, col.
42, C, T. 4, La B.

And we who have set forth the type
of the body and blood of Thy Christ.

Century V.
GAUDENTIUS, BISHOP OF BRESSE.

Deinde quomodo panem de multis
tritici granis in poUinem redactis per
aquam confici, et per ignum necesse est
consummari : rationabiliter in eo figura
accipitur corporis Christi, etc. — Tract 2
in Exod., col. 56, A., T. 7, La B.

Then as it is necessary for bread,
which is of many grains of wheat reduced
to flour, to be made by water, and finished
by fire : very reasonably in it is received a
figure of the body of Christ, etc.

THEODORET, BISHOP OF CYRUS.

Msrd ydp Si) ri)v avrov aapov-
diav, ovxsn xPsi-a rwv dvfidXwv
rov dwparo?, avrov cpaivopivov
rov dwparo?. Aid rovro siasv,
ctxpi? ov av s'XBy. — In 1 Cor. 11, p.
238, T. 3.
EvravBa rd dvpfioXa rov 8sd-
aonxov SswpsBa dwparo?, kxsi 8k
avrdv oipdpsBa rdv Asdadryv. — In 1
Cor. 13, p. 255.
Ovro? rd dpwpsva dvpfioXa rij
rov dwparo? xai aiparo? apodyyo-
pia rsripyxsv. — Dial. 1, p. 26, T. 4.
Ei Si rovro doi vopiZsrai pix-
pov te xai evteXe?, aw? rdv rovrov '
ys rvaov dsttrdv r/yij xai dwrr)-
piov ; — Dial. 3, p. 190.

For after His coming, there will be
no longer need of the symbols of His
body, since His body itself will appear.
Wherefore he said : Until He come.

Here we see the symbols of the Lord's
body, but there we shall see the Lord
Himself. He honored the visible symbols with ,
the appellation of His body and blood.
If you consider this a small and mean
thing, how do you regard His venerable
and salutary type ?

226

THE CATHOLIC FAITH.

El Si y ddp% si? Bsdryro? psrs-
fiXr/By cpvdiv , ov Si) xdpiv psraXap-
fidvcvdi twv dvnrvawv rov dwpa
ro?; Uspirrd? ydp d rvao? dvypy-
pivy? ri)? dXyBsia?. — Ibid., n. 3, p.
26g. Kai xd Bsia Si aapaXov? pvd-
ry pia, xai xd dvpfioXov xXdda? xai
Siavsipa?, iayyays - rovro pov
kdxi xd dwpa. — Ep. 145, Monach.
Const., p. 1251, T. 4.

But if His flesh was changed into the
nature of the Godhead, why do they par
take of the antitypes of His body ? For
a type is a vain thing when the truth is
removed. And when He delivered the divine
mysteries, and had broken and divided
the symbol, He added : This is My body.

APOSTOLIC CONSTITUTIONS.

IlapaSov? Sk ypiv xd dvxixvaa
pvdxypia rov ripiov dwparo? av
rov xai aiparo?, x. r. X. — L. 5, c 14,
•p. 320, T. 1.
Kai rr/v dvrirvaov rov fiadi-
Xsiov dwparo? Xpidrov Ssxryv sv-
Xapidriav apodcpspsTE 'iv rs rai?
kxxXydiai? vpwv, x. r. X. — L. 6, c.
30, p. 361.
"En svxapidrovpsv , adryp
ypwv, vakp rov npiov aiparo?
'Iydov Xpidrov xov kvxvBivxo?
vakp ypwv xai xov xipiov dwpa-
xo?- ov xai dvxixvaa xavxa iai-
rsXovpsv. — L. 7, c. 25, p. 371.

And when He had delivered the
mysteries, the antitypes of His precious
body and blood, etc.
And offer the antitype of the royal
body of Christ, the acceptable Eucharist,
in your churches.
We also thank Thee, our Father, for
the precious blood of Jesus Christ which
was shed for us, and for His precious
body, whereof also we celebrate these
antitypes.

GELASIUS I., BISHOP OF ROME.

Et certe imago et similitudo corporis
et sanguinis Christi, in actione myste-
riorum celebrantur. — Adv. Eutych. et
Nestor., col. 475, B., T. 5, La B.

And surely the image and likeness of
the body and blood of Christ are cele
brated in the performance of the mys
teries.

DIONYSIUS, THE AREOPAGITE.

Kai rovro Sk' ikpw? kvvdydov,
w? kairsBivrwv tw Beiw Bvdiadry-
piw rwv dsfiadpiwy dvpfioXwv, Si
wv d Xpidrd? dy/uaivsrai xai perk-
XSvai, x. r. X. — Tovrwv Sk xaB' ov
sipyrai Bedpdv idpovpyySivrwv,
kdrw? kaiapodBsv twv dyiwrdrwv
dvpfioXwv vSan rd? x8iPa<> o is-
papxy? viarsrai, x. r. X. — De eccl.
hierarch., c. 3, sect. 3, n. g, 10, p. ig4,
T. 1.*

And sacredly observe this, that the
divine symbols being placed upon the
holy altar, by which Christ is signified
and partaken of, etc. — IJut these things
being celebrated according to the rite
spoken of, the priest, standing before the
holy symbols, washes his hands with
water, etc.

TFIE CATHOLIC FAITH.

227

Century VI.
FULGENTIUS, BISHOP OF RUSPE.

Propterea et in eadem coena et Ju-
diacum pascha comedit, quod oportebat
offerri, et sacramentum corporis sui et
sanguinis dedit. — Ep. 14, Ferrand., qu. 5,
n. 43, col. 431, Pat. Xat. T. 65.
In isto autem saerificio, gratiarum ac
tio atque commemoratio est carnis Christi,
quam pro nobis obtulit, el sanguinis quem
pro nobis idem Deus effundit. — De F"ide,
c. lg, n. 60, col. 699.

' Moreover, in the same supper, He
Both eat the Jewish Passover, which it
was necessary to offer, and gave the Sac
raments of His body and blood.
But in this sacrifice is the giving of
thanks and the commemoration of the
flesh of Christ, which He offered for us,
and of the blood which the same, Who is
God, shed for us.

JOHN MAXENTIUS, PRIEST OF ANTIOCH.

Sed et ille panis quem universa Ec
clesia in memoriam Dominicae passionis
participat, corpus ejus est. — Dial.., L. 2,
c. 13, col. 145, A., Pat. Gr. T. 86.

But that bread also, which the whole
Church partakes of in memory of the
Lord's Passion, is His body.

PROCOPIUS GAZAEUS.

Dedit enim sui corporis imaginem vel
effigiem aut typum discipulis, haud am
plius admittens et acceptans legis craenta
sacrificia. Puritatem igitur mystici panis,"
quo alimur, per candorem dentium signi-
ficavit. — In Gen. 49 : 12, col. 501, 502,
Pat. Gr. T. 87.

For Fie gave to His disciples the
image or figure, or type of His own body,
no longer admitting and receiving the
bloody sacrifices of the Law. By the
whiteness of the teeth, therefore, he de
noted the purity of the mystical bread by
which we are nourished.

FACUNDUS, BISHOP OF HERMIANE.

Sacramentum corporis et sanguinis
ejus, quod est in pane et poculo conse
crato, corpus ejus et sanguinem dicimus :
non quod proprie corpus ejus sit panis, et
poculum sanguis ; sed quod in se mys
terium corporis ejus sanguinisque contine-
ant. — Defens. trium capit., L. 9, c. 5,
col. 762, 763, Pat. Lat. T. 67.

The Sacrament of Flis body and
blood, Which is in the consecrated bread
and cup, we call His body and blood :
not that the bread is properly His body,
or the cup His blood, but because they
contain in them the mystery of His body
and blood. 1

Century VII.
ANDREW, ARCHBISHOP OF CRETE.
Bvsrai ydp iv dvnrvaoi? vakp For He is immolated for our sake,
?/pw~v dvpfidXoi? ispoBvrovpsvo?. — being sacrificed in figurative symbols.
In Ram. Palm., p. 81, AB.

228

THE CATHOLIC FAITH.

Century VIII.
VENERABLE BEDE, PRIEST.

Si autem tam solerter munditia quaere -
batur ejus, qui sanctificatum Moysi mani-
bus panem typicum gustaret ; quantum
necesse est munditiae curam gerat, qui in
sanctas et venerabiles Christi manus ac-
ceptum panem, in Sacramentum corporis
ejus consecratum, in memoriam mortis
ejus mortalibus creditum, ad vitae peren-
nis est auxilia sumpturus. — Allegor. Ex
pos, in I Sam., c. 21, p. 145, T. 8.
Immolatio paschae, gloriam insinuet
resurrectionis, cum omnes electi carne
agni immaculati, id est Dei et Domini
nostri, non amplius in Sacramento creden-
tes, sed in reipsa ac veritate videntes re-
ficiuntur. — In Ezram 6, c 8, p. 429,
T. 8. Finitis paschae veteris solemnibus, —
transit ad novum quod in suae redemp-
tionis memoriam ecclesiam frequentare
volebat, ut videlicet, pro carne agni ac
sanguine, sui corporis sanguinisque sac
ramentum substituerat. — In Marc, c. 43,
p. 217, T. 10.
Finitis paschae veteris solemnis, quae
in commemorationem antiquae de Aegypto
liberationis agebantur, transiit ad novum,
quod in suae redemptionis memoriam ec
clesiam frequentare desiderat. Ut vide
licet pro carne agni vel sanguine, suae
carnis sanguinisque Sacramentum in panis
et vini figura substitutens, ipsum se esse
monstraret, cui juravit Dominus et non
poenitebit eum, Tu es sacerdos in aelter-
num, secundum ordinem Melchisedech. —
In Luc, c. 90, p. 331, 332. T. 11.
— Nee a sacratissima. coena, in quo
figuram sacrosancti corporis sanguinisque
sui discipulis tradidit. — In Ps. 3 (op. spu
rium), col. 493, CD., Pat. Lat. T. 93.

But if purity was so strictly required
of him, who should eat the typical bread
sanctified by the hands of Moses, how
much more necessary is it for him to have
regard to purity, who is about to receive
the bread which was taken in the holy and
venerable hands of Christ, which was con
secrated for a Sacrament of His body,
which was committed to mortals for a
memorial of His death, for a succor of
life everlasting. The immolation of the Passover rep-.
resents the glory of the resurrection, when
all the elect are renewed by the flesh of
the immaculate Lamb, that is, our God
and Lord, no longer believing in a sacra
ment, but seeing in reality and truth.
The celebration of the old Passover
being finished, He passed to the new,
which He desired the Church to celebrate
in memory of her redemption, that, for
sooth, in place of the flesh and. blood of a
Lamb, He might substitute the Sacrament
of His own body and blood.
The solemnity of the ancient Passover
being finished, which was celebrated in
commemoration of the ancient liberation
from Egypt, He passed to the new, which
He desires to frequent in memory of her
redemption. That, forsooth, substituting
for the flesh or blood of a Iamb the Sacra
ment of His own flesh and blood in the
figure of bread and wine, He might show
that it was He, to Whom the Lord swore
and it shall not repent Him : Thou art a
priest forever after the. order of Melchise
dec. Nor from the holy supper, in which
He delivered to the disciples the figure of
His holy body and blood.

THE CATHOLIC FAITH.

22g

FOURTH COUNCIL OF CONSTANTINOPLE.

Ovrw xai ri/v sixoVa vXyv k^ai-
/jetov, yyovv aprov ovdiav apodi-
raiEv apodcfipEddat, py dxypari-
Zovdav avBpwaov popcpyv, iva pi)
EiSwXoXarpsia aapsidaxBy. — Tovro
ydp xai kapayparsvdaro, w? squy-
lif.v, d Ssdadry? Xpidrd?, 'daw?
xahditsp ri/v ddpxa, ryv dviXafis,
rw oixsiw xard cpvdiv dyiadpw k^
avry? ivwdsw? sBiwdsv, dpoiw? xai
rdv r^S svxapidria? aprov, w?
dipsvjy sixova rij? cpvdixy? dapxd?
Sid ri)? rov dyiov avsvparo? kai-
cpoirr/dsw? dyiaZopsv ov , Bsiov dwpa
cvSdxyds yivsdBai, psdiTsvovro?
rov kv psrEvit-si ix rov xoivov apd?
rd dyiov ri/v dvacpopdv aoiovpi-
vov -ispiw?. — 'fldavrw? xai d Bso-
aapdSoro? sixwv rij? dapxd? av
rov, 0 Beio? dpro? iaXypwBy avsv
paro? dyiov dvv tw aorspiw rov
Zwycpdpov aiparo? rij? aXsvpd?
avrov'. — Ap. Cone. Nicaenum II., act.
6, col. 1097, T. 8, L and C.

Thus also He commanded an image,
a choice matter, to be. offered, that is, the
substance of bread, not resembling the
form of man, that idolatry might not be
introduced. — For this also, as we have
said, our Lord Christ provided, that as
He deified the flesh which He received,
by a peculiar sanctification according to
nature from the very union ; likewise also
the bread of the Eucharist, as a true
image of His natufal flesh, being sancti
fied by the coming of the Holy Spirit, He
wished to be made a divine body, by the
mediation of the priest, who, transferring
what is common to what is holy, makes
the oblation. — In like manner the divinely
delivered image of His flesh, the divine
bread, is filled with the Holy Spirit, with
the cup of the life-giving blood from His
side.

THE EMPEROR CHARLEMAGNE.

Redemptor omnium coenando cum
discipulis panem fregit, et calicem pariter
dedit eis in figuram corporis et sanguinis
sui. — Ep. 81, ad Albinum, col. 265, Op,
Alcuin,, Pat. Lat. T. 100.

The Redeemer of all, while supping
with His disciples, broke bread, and in
like manner gave to them the cup in figure
of His body and blood.

Century IX.
CANDIDUS, MONK OF FULDA.

Ideoque in nostra Sacramento et cor
poris ejus et sanguinis (hoc est animae,
quam pro nobis tradidit) commemoratio-
nem agere jubemur. — Opusc. de pass.
Dom., c. 5, col. 68, B., Pat. Lat. T. 106.

Therefore, in our Sacrament, we are
commanded to make a commemoration
¦both of His body and blood, that is, of
Flis life which He delivered up for us.

SYMPHROSIUS AMALARIUS, PRIEST OF METZ.

Hie calix est figura corporis mei, in
quo est sanguis qui manabit de latere meo
ad complendam legem veterem. — Mys
terium fidei fides est, ut Augustinus iri

This cup is a figure of My body, in
which is the blood which shall flow from
My side for fulfilling the old law. The
mystery of faith is faith, as Augustine, in

23°

THE CATHOLIC FAITH.

epistola xxiii ad Bonifacium episcopum :
Sicut ergo secundum quemdam moduin
sacramentum corporis Christi, corpus
Christi est, Sacramentum sanguinis Christi,
sanguis est; ita sacramentum fidei, fides
est. — Ep. 4, ad Rautgan, col. 1334, 1335,
Pat. Lat. T. 105.

Epistle 23 to Bishop Boniface, says : As
therefore in a certain sense the Sacrament
of the body of Christ is the body of Christ,
and the Sacrament of the blood of Christ
is the blood of Christ, so the Sacrament
of faith is faith.

CHR1STIANUS DRUTHMARUS, ABBOT OF CORBIE.

Dedit discipulis sacramentum corporis
sui — ut memores illius facti, semper hoc
in figura facerent quod pro eis acturus
erat, non obliviscerentur. — In Matt. 26,
col, 1476, Pat. Lat. T. 106,

He gave to His disciples the Sacra
ment of His own body, that, being made
mindful of Him, they might never be for
getful to do this 'in a figure which He was
about to do for them.

RATRAMNUS, MONK OF CORBIE.

Docemur a Salvatore, necnon a sancto
Paulo apostolp, quod iste panis et iste
sanguis qui super altare ponuntur, in fig
uram sive memoriam Dominicae mortis
ponantur, ut quod gestum est in praeter-
ito, praesenti revocet memoriae ; ut illius
passionis memores effecti, per eam efficia-
mur divini muneris consortes per quam
sumus a morte liberati cognoscentes
quod ubi pervenerimus ad visionem
Christi, talibus non opus habebemus in-
strumentis, quibus admoneamur quid pro
nobis immensa benignitas sustinuerit. —
De corp. et sang. Dom., c. 100. col. 170,
A., Pat. Lat. T. 121. ,

We are taught by the Saviour, as also
by St. Paul the Apostle, that this bread
and this blood which are placed upon the
altar are placed there for a figure or mem
orial of the Lord's death, that it may re
call to present memory what was done in
the past ; that being made mindful of that'
Passion, by it we may be made partakers
of the divine gift, whereby we are liber
ated from death : knowing that when we
shall come to the vision of Christ, we
shall have no need of such instruments,
by which we may be admonished what
boundless beneficence endured for us.

PRUDENTIUS, BISHOP OF TROYES.

— Quod Sacramenta altaris non veram
corpus et verus sanguis sit Domini, sed
tantum memoria veri corporis et sanguinis
ejus. — Ap. Hincmar. de praedest.,' «.. 31,
p.. 232, T.i. x
Century X

The Sacrament of the altar is not the
true body and true blood of our Lord, but
a memorial only of His true body and
blood.

SUIDAS.

UpodcpipEi Sk y 'ExxXydia rd
rov dwparo? avrov xai rov aipa
ro? dvpfioXa, adv rd ipvpapa Sid
ty? daapxy? dyiaZovda. — Lexicon.
Verb. Eecles., col. 138, T. 1, Pars 2.

The Church offers the symbols of
His ,body and blood, sanctifying the
whole mass by the first-fruits.

THE CATHOLIC FAITH. 23 1
Chapter XII.
THE CHURCH OF ROME.
The Church of Rome extends the partaking of Christ's true Body
and Blood in the Eucharist to the good and wicked alike:
Century XIII.
ALEXANDER HALENSIS.

Illud sentire erroneum est, et rhani-
feste contra sanctos : et ideo communiter
tenetur, quod in hoc non est differentia
inter justum et injustum, quia uterque
ipsum verum corpus Christi sumit in Sac
ramento : etc. — Unde concedendum, quod
mali sumunt rem Sacramenti, quod est
corpus Christi verum, quod natum est de
Virgine: etc. — Sum., P. 4, qu. 11, memb.
2, art. 2, sec. 2, p. 382.

To entertain that opinion is an error,
and manifestly contrary to the Saints :
and therefore it is commonly held that in
this there is no difference between the
just and the unjust, for both receive the
true Body itself of Christ in the Sacra
ment, etc. — Whence we must grant that
the wicked receive the thing of the Sacra
ment, Which is the true Body of Christ,
which was born of the Virgin, etc.

THOMAS AQUINAS.

Respondeo dicendum quod circa hoc
quidam antiqui erraverunb, dicerrtes quod
corpus Christi nee etiam sacramentaliter a
peccatoribus sumitur : sed quam cito labiis
peccatoris contingitur, tam cito sub specie-
bus sacramentalibus desinit esse corpus
Christi. — Sum., P. 3, qu. 80, art. 3, col.
788.
Century XV

I reply that we must say that, irj re
gard to this, some of the ancients' erred,
saying that the body of Christ is , not re
ceived sacramentally also by sinners : but
as soon as it is touched by the lips of a
sinner, so soon the body of Christ ceases
to exist under the sacramental species.

JOHN DE TURRECREMATA, A CARDINAL.

Verum corpus Christi manet adhuc
sub speciebus a brutis seu a brutorum ore
acceptis, et in ventrem trajectis, quamdiu
species illae manent, hoc est quamdiu sub
stantia panis maneret, sicut etiam si pro-
jiceretur in lutum.: — In decret. Grat., P.
3, de Consecrat., dist. 2, c. 94, Qui bene,

The true body of Christ still remains
under the species, after it has been re
ceived by brutes, and cast into the belly,
so long as those species remain, that is,
so long as the substance of the bread re
mains, as also if it should be cast forth
into the mire.

p. 187, T. 4.

Est ergo indubie tenendum quod cor
pus [Christi] descendit in stomachum,
etiam si ab iniquo sumatur. — Com. in 4
Sent., dist. 12, qu. 1, art. 3, p. 488,
T. 1.

Century XVI.
DOMINICUS A SOTO.
We must hold, therefore, without any
doubt, that the body of Christ descends
into the stomach, although it be taken by
a wicked person.

THE CATHOLIC FAITH.

THE CATHOLIC CHURCH.
The ancient Church believed that the Faithful only partake of the
Body and Blood of Christ. Had they believed in Transubstantiation,
they could not have held this opinion, for if the substance of the bread
and wine be really changed into the Body and Blood of Christ, the
wicked as well as the righteous would of course receive Christ's Body
and Blood. Century III.
ORIGEN, PRIEST OF ALEXANDRIA.

HoXXd S! dv xai aspi avrov
Xiyoiro rov Aoyov o? yiyovs ddp£,
xai dXr/'nvi) fipwdi? yvnva d cpa-
yodv advrw? Zydsrai si? rdv atwva,
ovSsvd? Svvapivov q>avXov kdBisiv
avryv ¦ ei ydp oidv te yv sn cpav-
Xov pevovra idBisiv rdv ysvdpsvov
ddpxa, Aoyov dvra xai aprov
Cwvra, ovx dv iyiypaaro, on
' lid? d cpaywv rov aprov rovrov
Zi/dsrai si? rdv atwva.' — In Matt.
15, T. 11, c. 14, col. 952, A.. Pat. Gr.
T. 13.

Many things might be said concern
ing the Word Himself which was made
flesh, and true food ; if a man eat of
which he shall surely live forever, no
wicked person being able to eat of it.
For if it were possible for a person still
continuing wicked to eat Hitn that was
made flesh, seeing He is the Word and
the living Bread, it would not have been
written : Whosoever eats this bread shall
live forever.

Century IV.
EPHRAEM, SYRUS, DEACON OF EDESSA.

Attamen conspicuus panis, nate,' tuus
aliquatenus pretiosior est, quam corpus
tuum, istud namque viderunt etiam infi-
deles, panem tuum vivum non item. —
Serm. 11 in nat. Dom., p. 429, D.,
T. 5-

Yet Thy visible bread, O Son, is far
more precious than Thy body ; for this
even infidels have seen, but they have not
seen Thy living bread.

MACARIUS OF EGYPT.

'AXXyv rpocpi/v SiSwdi roi? 8ov-
Xoi?, xai dXXijv roi? iSioi? rixvoi?.
— 'ISiav dvdaavdiv xai rpocpi/v xai
fipwdiv xai addiv, aapd rov? Xoi-
aov? avBpwaov? kxrpicpei, xai Si-
Swdiv eavrov avroi?, x. r. A. — Hom.
14, p. 76, CD.

He gives one kind of food to the
servants, and another to His own sons. —
He feeds them with a peculiar refresh
ment and food, and meat, and drink,
above other men, and gives Himself to
them.

AMBROSE, BISHOP OF MILAN.

Hie ergo panis factus est esca sanc
torum. — De benedict. Patriarch., c. 9, n.
38, col. 680, Pat. Lat. T. 14.

This bread, therefore, is made the
food of the Saints.

THE CATHOLIC FAITH.

Hie est panis vitae : qui ergo vitam
manducat, mori non potest. Quomodo
enim morietur, cui cibus vita est ? — In Ps.
118, serm. 18, n. 28, col. 1462, lb., T. 15.
Non iste panis est, qui vadit in cor
pus : sed ille panis vitae aeternae, qui
animae nostrae substantiam fulcit. — De
Sacram. (op. dubium); L. 5, c. 4, n. 24,
col. 452, lb., T. 16.

This is the bread of life : Whosoever,
therefore, eats life, cannot die. For how-
should he die whose food is life ?
This is not the bread which goes into
the body : but it is the bread of eternal
life, which supports the substance of the
soul.

ST. JEROME, PRIEST.

Omnes voluptatis magis amatores,
quam amatores Dei, sanctificari in hortis
et in liminibus, quia mysteria veritatis non
valent introire, et comedere cibos impieta-
tis, dum non sunt sancti corpore et spiritu,
nee comedunt carnem Jesu, neque bibunt
sanguinem ejus. — In Esa. 66, L. 18, p.
226, B., T. 4.
— Unam Christi hostiam deserentes :
nee comedentes carnem ejus, cujus caro
cibus credentium est. — In Osee 8, L. 2,
P- 58, A., T. 5

All lovers of pleasure, rather than
lovers of God, are sanctified in gardens
and gates (because they cannot enter the
mysteries of the truth), and eat the food
of impiety ; while they are not holy in
body and spirit, they neither eat the flesh
of Jesus, nor drink His blood.
They desert the one victim of Christ,
nor do they eat His flesh, whose flesh is
the food of believers.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Nam et nos hodie accipimus visibilem
cibum : sed aliud est sacramentum, aliud
virtus sacramenti. Quam multi de altari
accipiunt et moriuntur, et accipiendo mori-
untur? Unde dicit Apostolus, judicium
sibi manducat et bibit.
Hujus rei Sacramentum, — in domin-
ica mensa praeparatur, et de mensa domin-
ica sumitur ;. quibvisdam ad vitam, quibus
dam ad exitium : res vero ipsa cujus sacra
mentum est, omni homini ad vitam, nulli
ad exitium, quicumque ejus particeps fue
rit. — Tract. 26 in Joan. Evang., n. 11, 15,
col. 1611, 1614, lb., Pat. Lat. T. 35.
— Hoc ergo totum ad hoc nobis va-
leat, dilectissimi, ut carnem Christi et
sanguinem Christi non edamus tantum in
Sacramento, quod et multi mali ; sed us
que ad Spiritus participationem manduce-
mus et bibamus, ut in Domini corpore
"tanquam membra maneamus, etc. — Tract.
27 in Ibid., n. 11, col. 1621.

For we also to-day receive the visible
food : but the Sacrament is one thing,
the virtue of the Sacrament quite another.
How many receive of the altar and die,
and die by receiving? Whence the Apos
tle saith : He eateth and drinketh damna
tion to himself.
The sacrament of this thing — is pre
pared upon the Lord's table, and is re
ceived from the Lord's table, by some to
life, by others to destruction : but the
thing itself, of which it is a sacrament, is
for life to every man that partakes of it,
and to none for destruction.
Yet all this, therefore, dearest, avails
us thus far, that we may not eat the flesh
and blood of Christ in a Sacrament only,
which many wicked men also do, but that
we may eat and drink to the participation
of the Spirit, that we may remain in the
body of the Lord as His members.

234

THE CATHOLIC FAITH.

Corporis autem ejus sacramentum
multi accipiunt : sed non omnes qui ac-
cipiunt sacramentum, habituri sunt apud
eum etiam locum promissum membris
ejus. — Serm. 354, c 1, n. 2, col. 1563,
lb., T. 39-
Qui ergo est in ejus corporis unitate,
id est, in .Christianorum compage mem-
brorum, cujus corporis sacramentum fide
les communicantes de altari sufnere con-
sueverunt, ipse vere dicendus est mandu-
care corpus Christi, et bibere sanguinem
Christi. Ac per hoc haeretici et schisma-
tici ab hujus unitate corporis seperati
possunt idem percipere sacramentum, sed
non sibi utile, imo vero etiam noxium.

Non dicendum esse eum manducare
corpus Christi, qui in corpore non est
Christi.* Denique ipse dicens, Qui manducat
carnem meam, et bibit sanguinem" meum,
in me manet, et ego in eo ; ostendit quid
sit, non sacramento tenus, sed revera cor
pus Christi manducare, et sanguinem ejus
bibere. — De civ. Dei, L. 21, c 25, n. 1,
2, 4, col. 741, 742, lb., T. 41.
Escam vitae accipit, et aeternitatis
poculum bibit, qui in Christo manet, et
cujus Christus habitator est. Nam qui
discordat a Christo, nee carnem ejus man
ducat, nee sanguinem bibit : etiamsi tantae
rei sacramentum ad judicium suae prae-
sumptionis quotidie indifferenter accipiat.
— Ap. Prosper., sent. 341, col. i8go, lb.,
T. 45, Op. Aug.
Sed quomodo manducandus est Chris
tus ? Quomodo ipse dicit : Qui manducat
carnem meam, et bibit sanguinem meum,
in me manet, et ego in eo. Si itaque in
me manet, et ego in illo, tunc manducat,
tunc bibit. Qui autem non in me manet,
nee ego in illo : et si accipit sacramentum,
acquirit magnum tormentum. — Ap. Grat.,'
P. 3 de consecrat., dist. 2, c. 46, col.
1 1 79.

But the Sacrament of His body many
receive : yet all who receive the Sacra
ment, shall not likewise receive that place
in His presence promised to His mem
bers.

Whoso, therefore, is in the unity of
His body, that is, in the bond of the
Christian members, the Sacrament of
Whose body the faithful in communicat
ing are accustomed to take from the altar,
he can be truly said to eat the body of
Christ and drink the 'blood of Christ.
And, therefore, heretics and schismatics
separated from the unity of this body,
can receive the same Sacrament, but
not beneficial to them ; nay, even in
jurious. He cannot be said to eat the body of
Christ, who is not in the body of Christ.
He, in saying : He that eateth My
flesh, and drinketh My biood, dwelleth. in
Me and I in him ; shows what it is to eat
Christ's flesh, and drink His blood, not in
a sacrament only, but in truth.

He receives the food of life, and
drinks the cup of eternity, who abides in
Christ, and in whom Christ dwells. For
whoso is at variance with Christ, neither
eats His flesh nor drinks His blood .
although he indifferently receive the Sac
rament of so great a thing to the judg
ment of His own presumption.
But how must Christ be eaten? In
that manner of which He speaks : Whoso
eats My flesh, and drinks My blood,
abides in Me and I in him. If, therefore,
he abide in Me, and I in him, then he
eats, then he drinks. But whoso abides
not in Me, nor I in him : even though he
receives the Sacrament, he acquires great
torment.

THE CATHOLIC FAITH. 235
HESYCHIUS, PRIEST OF JERUSALEM.
Prbpterea filia intelligibilis sacerdotis, Moreover, the daughter of the intel-
id est, anima omnis regenerata ab eo per ligible priest, that is, every soul regener-
baptisma, si viro alienigenae conjuncta ated by him through baptism, 'if she -shall
fuerit, quae 'ad ahenigenas, verbi gratia, be united to a foreign husband, doing that
Judaeos, Paganos, aut haereticos pertinet, which pertains to foreigners, for example,.
agens, et societatem eorum amplectens Jews, Pagans or heretics, and embracing
primitiis sanctificatorum, id est, corpore their society , does not eat of the ' first-fruits
mystico non vescetur, — In Levit., L. 6, of what is sanctified, that is, the mystical
c. 22, p. 14S, E., T. 12. Max. Bibl. Vet. body. ,
Pat.
Century V.
CYRIL, BISHOP OF ALEXANDRIA.
"Aprov eivai rovrov k% ovpavov This is the bread from heaven, which
rdv Sid Xpidrov SyXaSi), tovt id- is delivered by Christ, that is, His body,
riv, rd dwpa avrov, Zyv yap si? for it makes him who eats it live forever.
atwva aoisi rdv daoy svddpsv ov .
In Joan. 6:5g, L. 4, p. 372, A., T. 4.
Century VI.
PROCOPIUS GAZAEUS.
Kai dXXw? Si tgoj' 'IovSaiwv 'And besides the life-giving bread,
dtpypsrai d Z<®oaoid? apro?, 0? Si- which gives life to the world, is taken
Swdi rw xddpw Z^>r)v. — In Isa. 3, col. away froth the Jews.
1896, A., Pat. Gr. T. 87.
ISIDORE, BISHOP OF SEVILLE.
— Caro scilicet ejus, quae est esca His flesh, which is the food of saints.
sanctorum : Quam si quis manducaverit, Which, if a man eat, he shall never die>
non morietur in aeternum. — In Gen. c.
31,' p. 3°4, c. Century VIII.
VENERABLE BEDE, PRIEST.
Omnis infidelis non vescitur carne No infidel eats the flesh of Christ,
Christi. — In Exod., c. 12, col. 308, C,
Pat. Lat. T. 91.
FLACCUS ALCUINUS, ABBOT.
Tanta est virtus hujus sacrificii, ut Such is the power of this sacrifice,
solis justis non peccatoribus corpus sit et that it is the body and blood of Christ to
sanguis Christi. — De Confess, fid. (op. the just alone, not to sinners.
dubium), c. 7, col. 1091, C, Pat. Lat.
T. 101.

236

THE CATHOLIC FAITH.

Century IX.
WALAFRIDUS STRABO, MONK OF FULDA.

Sed duo sunt modi manducandi : unus
sacramentalis, quo manducant tam boni
quam mali ; alius spiritualis, quo soli boni.
— Spiritualiter enim manducat, qui in uni-
tatate Ecclesiae (quam ipsum sacramentum
significat) manet. Nam qui discordat a
Christo, nee carnem Christi manducat, nee
sanguinem bibit, etsi tantae rei sacramen
tum ad judicium quotidie sumat. — In I
Cor. n:2g, col. 539, CD., Pat. Lat. T.
114.

But there are two ways of ' eating :
one sacramental, whereby the wicked eat,
as well as the good ; -the other spiritual,
whereby the good alone eat. — For he eats
spiritually who abides in the unity of the
Church, which the Sacrament itself signi
fies. For if he is at variance with Christ,
he neither eats the flesh of Christ nor
drinks His blood, though he daily take the
Sacrament of so great a thing to judg
ment.

PASCHASIUS RADBERT, MONK OF CORBIE.

' Qui manducat meam carnem, et
bibit meum sanguinem, in me manet, et
ego in illo,' Alioquin nisi prius in me
maneat, et ego in illo, carnem meam man
ducare non potest, neque sanguinem bi
bere. Et quid est quod manducant homi
nes ? Ecce homines iiidifferenter quam
saepe Sacramenta altaris percipiunt. Per-
cipiunt plane, sed alius carnem Christi
spiritualiter manducat et sanguinem bibit,
alius vere non, quamvis buccellam de
manu Sacerdotis videatur percipere. — De
corp. et sang. Dom., c. 6, 11. 1, 2, col.
1282, B., Pat. Lat. T. 120.

' Whoso eats My flesh and drinks My
blood, abides in Me, and I in him '; other
wise, unless he first abide in Me and I in
him, he cannot eat My flesh nor drink My
blood. And what is it that men eat?
Behold how often men receive indiffer
ently the Sacraments of the altar. They
receive, plainly, but the one spiritually
eats the flesh of Christ, and drinks His
blood ; but the other does not, although
he appears to receive a morsel from the
hand of the priest.

HINCMAR, ARCHBISHOP OF RHEIMS.

— Corpus et sanguis illius, non infi-
delium manibus ad perniciem suam fundi-
tur et occiditur, sed fidelium ore suam
sumitur in salutem. — Opusc 2 de eav.
vit., c. 11, p. 8g, T. 2.
Qui autem a Christo discordat, nee
carnem Christi manducat, nee sanguinem
bibit ad vitam, etiam si tantae rei sacra
mentum ad judicium suae praesumptionis
quotidie indifferenter accipiat. — Ibid., c.
12, Pat. Lat. T. 101.

His body and blood is not slain and
shed by the hands of infidels, to their
destruction, but is received by the mouth
of the faithful to their salvation.
But whoso is at variance with Christ,
neither eats the flesh of Christ nor drinks
His blood to life, even though he daily
indifferently receive the Sacrament of so
great a thing to the judgment of his own
presumption.

Century XII.
EUTHEMIUS, A MONK.
sipovrai, oiirs si? depe- These are not corrupted, nor do they

Ours
Spwva x°°povdiv, dXX' si? dvdradiv

go into the belly, but are used for the

THE CATHOLIC FAITH.

237

dvaXidxovrai ovdiwSy rwv psxa-
Xapfiavdvxwv. — In Matt. 26 • 26, c.
64, p. 1013, T. 1.

spiritual substance of those who partake
of it.

HONORIUS, PRIEST OF AUTUN.

Soli namque filii Dei hoc cibo ves-
cuntur, qui soli Deum visuri noscuntur,
ipso Christo attestante qui ait : Caro mea
vere est cibus, etc. — Eucharist, c. 6, col.
1253, C, Pat. Lat. T. 172.

For the sons of God alone eat this
food, who alone, as we know, shall see
God, Christ Himself testifying, Who says :
My flesh is food indeed,- etc.

PETER LOMBARD, BISHOP OF PARIS.

Illud etiam sane dici potest, quod a
brutis animalibus corpus non sumitur, etsi
videatur. Quid ergo sumit mus, vel quid
manducat? Deus novit hoc. — Sent., L.
4, dist. 13, n. 1, col. 358.

This, Certainly, can be said, that the
body of Christ is not received by brute
anitnals, though it may seem to be. What,
then, does a' mouse receive, or what does
it eat? God knows this.

INNOCENT III., BISHOP OF ROME.

De spirituali comestione dominus ait :
* Nisi manducaveritis carnem filii hominis,
et biberitis ejus sanguinem, non habebitis
vitam in vobis. ' Hoc modo corpus Christi
soli boni comedunt. — De Sac. alt. myst.,
L. 4, c. 14, col. 866, D., Pat. Lat. T. 217.

Our Lord speaks of spiritual eating :
' Except ye shall eat the flesh of the Son
of man, and drink His blood, ye shall
have no life in you.' In this way the
good alone eat the body of Christ.

Century XVI.

DOMINICUS A SOTO.

Quidam enim antiquitus erraverunt
dicentes, quod corpus Christi non solum
pon spiritualiter, verum neque sacramen
taliter a peccatoribus sumitur. — In 4
Sent., dist. 12, qu. 1, art 3, p. 488,
T. 1.

For some erred anciently, saying that
the body of Christ is not only not taken
spiritually, but not even sacramentally by
sinners.

Chapter XIII.
' THE CHURCH OF ROME.
The Church of Rome has instituted the Festival'of Corpus Christi.

238

THE CATHOLIC FAITH.

COUNCIL OF TRENT.

Declarat- praeterea sancta synodus,
pie et religiose admodum in Dei ecclesiam
inductum fuisse hunc morem, ut singulis
annis peculiari quodam et festo die prae-
celsum hoc et venerabile sacramentum
singulari veneratione ac solemnitate cele-
braretur, utque in processionibus reveren-
tur et honorifice illud per vias et loca pub-
lica circumferretur. — Sess. 13 de Euch. ,
c. 5, p. 61.

Moreover, the holy Synod declares
that th,is custom was very piously and re
ligiously introduced into the Church of
God, that every year on a certain particu
lar and festal day this surpassing and ven
erable Sacrament should be celebrated
with singular veneration and solemnity,
and that it should be carried about rever
ently and hdnorably in processions through
the streets and public places.

THE CATHOLIC CHURCH.
The Festival of Corpus Christi was first established by Robert,
Bishop of Liege, according to common account, and celebrated there in
1246. Urban IV. included it among the general Festivals. Upon his
death, however, it was suppressed for a while, till Clement V. per
manently established it. The ancient Church knew no such Festival.
Century XVII.
ROBERT BELLARMINE, CARDINAL AND JESUIT.

Urbanus autem iv. instituit quidem
primus festum corporis Domini, et solem--
nem illam processionem, et ejus decretum
confirmavit Clemens V. cum universo Con-
cilio Viennensi. — De Sac. Euch., L. 4,
c. 30, p. igs, DE., T. 3.

But Urban IV. first instituted the
Festival of the Body of our Lord, and
that solemn procession ; and his decree,
Clement V., with the whole Council of
Vienna, confirmed.

Chapter XIV.

Late Origin of the Doctrine of Transubstantiation.
Paschasius Radbert, in the ninth century, was the first to teach that
the body of Christ in the Holy Sacrament was the very same body
which was born of the Virgin Mary and suffered death upon the cross.
Both Cardinal Bellarmine and the Jesuit Sirmondus admit that he first
explained the sense of the Church in such a manner as to open a way to
those who wrote after him. I have therefore, cited Paschasius Radbert
first in the ninth century, though a little out of order.

THE CATHOLIC FAITH. 239
This new doctrine met with opposition on the part of many, and
was vigoronsly opposed by Ratramnus, and Rabanus Maurus, Bishop of
Metz ; though, on the other hand, it did no.t lack defenders. From
830 to 1050 there were two parties in the Church, the one holding to
Transubstantiation, while the other maintained the ancient doctrine of
the real, though spiritual, presence of Christ in the Eucharist. In the
eleventh century this controversy was revived. About 1050, Berengar
ius, Archdeacon of Angers, was accused before a Council at . Rome,
under Leo IX., of denying the doctrine of Paschasius Radbertus, and in
1059, at another Council at Rome, he was made to abjure his views and
adopt a form of Confession, which Roman Catholics have since pro
nounced erroneous.
The language of Nicolaus II. in this age is far from favoring a
belief in Transubstantiation. The Fourth Lateran Council in 12 15
made Transubstantiation an Article of Faith. Many of the Schoolmen,
as Durandus, Bishop of Meaux ; Occam, Scotus, Petrus ab Alliaco and
others declare that the doctrine that the substance of the elements re
main after consecration presents fewer difficulties, is more reasonable,
and less repugnant to the Scriptures than that, which maintains that
they are abolished. Gabriel Biel, Fisher, Cardinal Cajetan, Cardinal
Bellarmine, Tanner and others doubt whether Transubstantiation can
be proved from the Holy Scriptures, and submit themselves to the
decision of the Church. Century IX.
PASCHASIUS RADBERT, MONK OF CORBIE.
Ergo cum ait : ' Hoc est corpus Therefore, when He says : ' This is
meum ' vel caro mea, seu ' hie est sanguis My body ' or My flesh, or : ' This is My
meus,' non aliam puto insinuasse quam blood," I do not think that He insinuated
propriam et quae nata est de Maria Vir- any other flesh than his own, which was
gine, et pependit in cruce, neque sangui- born of the Virgin Mary, and hung upon
nem alium quam qui profusus in cruce, et the cross, nor any other blood than that
tunc erat in proprio corpore. — Ep. ad which was shed upon the cross, and was
Frudegard. de corp. et sang. Dom., col. then in His own body.
1351, B., Pat. Lat. T. 120.
Audiant qui volunt extenuare hoc Let them, who will, dare extenuate
verbum corporis, quod non sit vera caro this word of body, that that is not the true
Christi, quae nunc in Sacramento celebra- flesh of Christ, which is now celebrated in
tur in Ecclesiae Christi, neque verus san- the Church of Christ, nor His true blood ;
guis ejus. Nescio quid volentes plaudere wishing to approve of, or invent, I know
aut fingere, quasi quaedam virtus sit car- not what, as if there were a certain virtue
nis et sanguinis in eo admodo Sacramento. only of the flesh and blood in that Sacra-
— Unde miror quid velint nunc quidem di- ment.— Wherefore I wonder what certain

240

THE CATHOLIC FAITH.

cere, non in re esse veritatem carnis Christi
vel sanguinis, sed in Sacramento virtutem
quandam carnis, et non carnem ; virtutem
fore sanguinis, et non sanguinem, figuram,
et non veritatem : umbram, et non corpus,
— Haec idcirco prolixius dixerim et ex
presses, quia audivi quosdam me repre
hendere, quasi ego in eo libra, quem de
Sacramentis Christi edideram, aliquid his
dictis [Hoc est corpus meum] plus tribu-
ere voluerim, aut aliud quam ipsa Veritas
repromittit. — In Matt. 26 : 26, L. 12, col.
1356, 1357, DBD., lb.
Bellarmine. — Hie auctor primus
fuit, qui serio et copiose scripsit de veri
tate corporis, et Sanguinis Domini in
Eucharistia contra Bertramum Presbyte
rum, qui fuit ex primis, qui eam in dubium
revocarunt. — De script. Eccl. de Paschas.
Radbert., p. 276.
Sirmondus. — Genuinum Ecclesiae
Catholicae sensum ita primus explicuit, ut
viam ceteris aperuit, qui de eodem argu-
mento multi postea scripserunt. — In vit.
Paschas., p. 8g6, T, 9, Pt. 2. Mag.
Bibl. Vet. Pat.

will now say, that the trath of the flesh or
blood of Christ is not in reality, but that
in the Sacrament there is a certain virtue
of the flesh, and not the flesh ; there is a
virtue of the blood, and not the blood ; a
figure, and not the truth : a shadow, and
not the body. — I have said these things
more at length, and more expressly for
this reason, because I have heard that some
blame me, as if in that book which I had
published concerning the Sacraments of
Christ, I intended to attribute to these
words [This is My body] something more,
or something else than the truth warrants.
This author was the first, who seri
ously and profusely wrote concerning the
truth of the body and blood of our Lord
in the' Eucharist, against Bertramnus, a
Priest, who was among the first to call it
into doubt.
He first explained the genuine sense of
the Catholic Church in such a manner
that he opened a way to others, many of
whom afterwards wrote on the same sub
ject.

WALAFRIDUS STRABO, MONK OF FULDA.

In coena siquidem quam ante tradi-
tionem suam ultimam cum discipulis hab
uit, post paschae veteris solemnia, cor
poris et sanguinis sui Sacramenta in panis
et vini substantia eisdem discipulis tradi
dit, et ea in commemorationem sanctissi-
mae suae passionis celebrare perdocuit.
Igitur cum ipse filius Dei dicat : ' Caro
mea vere est cibus, et sanguis meus vere
est potus'; ita intelligendum est, eadem
redemptionis nostrae mysteria et vere esse
corpus et sanguinem Domini, ut illius
unitatis perfectae, quam capite nostra, jam
spe, postea re tenebimus, pignora credere
debemus. — De rebus Eecles., c. 16, 17,
col. 936, 937, CD., Pat. Lat. T. 114.

In the last supper which He had with
His disciples before His betrayal, after
the celebration of the old Passover, He
gave to the same disciples the Sacraments
of Flis own body and blood in the sub
stance of bread and wine, and taught
them to celebrate these in commemoration
of His most holy Passion.
Therefore, when the Son Himself of
God says : My flesh is food indeed, and
My blood is drink indeed ; we must so
understand it, that the same mysteries of
our redemption are also truly the body
and blood of our Lord, so that we ought
to believe them to be pledges of that per
fect unity, which with our head, we now
hold in hope, which we shall afterwards
hold in reality.

THE CATHOLIC FAITH.

24-1

CHRISTIANUS DRUTHMARUS, ABBOT OF CORBIE.

Dedit discipulis sacramentum corporis
sui — ut memores illius facti, semper hoc in
figura facerent quod pro eis acturus erat,
non obliviscerentur. ' Hoc est corpus
meum,' id est, in Sacramento.- — Vinum
namque et laetincat 'et sanguinem auget.
Et idcirco non inconvenienter sanguis
Christi per hoc figuratur. — Sicut denique
si aliquis peregre proficiens dilectoribus
suis qUoddam vinculum dilectionis relin-
quit, eo tenore, ut omni die haec agant,
ut illius non obliviscantur, ita Deus prae-
cipit agi a nobis transferrens spiritaliter
corpus in paneni, vinum in sanguinem, ut
per haec duo memoremus quae fecit pro
nobis, etc. — In Matt. 26 : 26, col. 1496,
Pat. Lat. T. 106.

He gave to His disciples the Sacra
ment of His body, that being made mind
ful of Him, they should never be forget
ful to do this in a figure, which He was
about to do for them, ' This is My body,'
that is, in a Sacrament. — F'or wine both
cheers us and increases our blood. And
therefore not unfittingly' the blood of
Christ is figured by it. — In fine, just as
some one departing on a journey leaves to
his friends some bond of love, for this
reason, that they may do these things every
day, that they may not be forgetful of
him ; so God commands us to do, spiritu
ally transferring His body into bread, and
wine into His blood, that by these two we
might be mindful of what He did for us.

RATRAMNUS, MONK OF CORBIE.

Apparet itaque quod multa intra se
differentia sperantur, quantum est inter
pignus et eam rem pro qua pignus tra-
ditur, et quantum inter speciem et verita
tem. — Videmus itaque multa differentia
seperari mysterium sanguinis et corporis
Christi quod nunc a fidelibus sumitur in
Ecclesia, et illud quod natum est de Maria
Virgine, quod passum, quod sepultum,
¦quod resurrexit, quod coelos ascendit, quod
ad dextram Patris sedet. Hoc namque
quod agitur in via spiritualiter est accipi-
eudum, quia fides quod non videt, credit,
et spiritualiter pascit animam, et laetificat
cor, et vitam praebet aeternam et incor-
raptam, dum non attenditur 'quod corpus
| pascit, quod dente premitur, quod per par
tes comminuitur, sed quod in fide spiritu
aliter accipitur. At, vero corpus illud in
quo passus est et resurrexit Christus, pro-
prium ejus corpus existit, de Virginis
, Mariae corpore sumptum, palpabile seu
visibile, etiam post resurrectionem. — De
corp. et sang. Dom., c 89, col. 165, Pat.
Lat. T. 121.

It appears, therefore, that they differ
widely from one another, as much as does
a pledge from that thing for which the
pledge is given, and as much as does the
appearance from the truth. We see, there
fore, that the mystery of the body and
blood of Christ, which is now taken by
the faithful in the Church, is separated -by
a wide difference from that which was
born of the Virgin Mary, which suffered,
which was buried, which rose again,
which ascended into heaven, which sits
at the right hand of the Father. For this
which is done in the way is to be received
spiritually ; for faith, which sees not, be
lieves and spiritually feeds the soul, and
rejoiceth the heart, and bestows uncorrupt
and eternal life, while we attend not to
what feeds the body, to what is pressed
with the teeth, to what is broken into
pieces, but to what is spiritually received
in faith. But that body in which Christ
suffered and rose again, was His own
body, taken from the body of the Virgin
Mary, ' palpable or visible, even after the
resurrection.

242

THE CATHOLIC FAITH.

RABANUS MAURUS, BISHOP OF METZ.

Quod autem-interrogastis, Utrum Eu
charistia, postquam consumitur, et in se-
cesssum emittitur more aliorum ciborum,
iterum redeat in naturam pristinam, quam
habuerat antequam in altari consecraretur.
Superflua est hujusmodi quaestio, cum
ipse salvator dixerit in Evangelio : Omne
quod intrat in os, in ventrum vadit, et in
secessum emittitur. Sacramentum corporis
et sanguinis Domini ex rebus visibilibus
et corporalibus conficitur : sed invisibilem,
tam corporis quam animae efficit sanctifi-
cationem et salutem. Quae est etiam
ratio, ut hoc quod stomacho digeritur et
in secessum emittitur, iterum in statum
pristinum redeat ; cum nullus hoc unquam
fieri asseruerit ? Nam quidam nuper, de
ipso Sacramento corporis et sanguinis
Domini non recte sentientes, dixerunt,
Hoc ipsum corpus et sanguinem Domini,
quod de Maria Virgine natum est, et in
quo ipse Dominus passus est in cruce et
resurrexit de sepulchre, idem esse quod
sumitur de altari. Cui errori, quantum
potuimus, ad Egilum Abbatam scribentes,
de corpore ipso quid vere sit credendum,
aperuim'us. Dicit enim, de corpore et
sanguine suo, Dominus in Evangelio :
' Ego sum panis vivus, qui de coelo de
scends Si quis manducaverit ex hoc
pane, vivet in aeternam : caro enim mea
vera est cibus, et sanguis' meus vere est
potus. Qui manducat meam carnem et
bibit meum sanguinem, habet vitam aeter
nam.' Hanc ergo vitam non habet, qui
ilium panem non manducat, nee istum
sanguinem bibit. Nam illam temporalem
vitam sine illo homines utcunque in hoc
saeculo habere possunt, qui non sunt per
fidem in corpore ejus ; aeternam vero nun
quam quae Sanctis promittitur. Ne autem
putarent sic in isto cibo et potu, quem
carnaliter sumunt, et spiritualiter non
intelligunt, in fide promitti vitam aeter
nam ; ut, qui eum sumerent, nee anima
nee corpore morerentur, huic cogitationi
dignatus occurrere. Nam cum dixisset,

As regards your inquiry : Whether
the Eucharist, after it is consumed and
cast out into the draught, after the man
ner of other food, again returns to its
former nature which it had before it was
consecrated upon the altar. Such a ques
tion is superfluous, since the Saviour Him
self says : Everything that entereth into
the mouth, goeth into the belly, and is
cast into the draught. The Sacrament of
the body and blood of our Lord is com
posed of things visible and corporal : but
it effects an invisible sanctification and
salvation both of body and soul. For
what is the reason, that what is digested
in the stomach, and is cast out into the
draught, should again return to its former
state ; seeing that no one has ever asserted
that this was done ? For certain of late,
not entertaining a correct view of the Sac
rament itself of the body and blood of our
Lord, have said, that this very body and
blood of our Lord, which was born of the
Virgin Mary, and in which the Lord Him
self suffered upon the cross, and rose
again from the tomb, is the self-same body
which is taken from the altar. We dis
closed this error, as far as we were able,
writing to Egilus, the Abbot, what ought
to be truly believed concerning that body.
For our Lord says concerning His body
and blood in the Gospel : I am the living
bread, which have come down from
heaven. If any man shall eat of this
bread, he shall live forever : for My flesh
is food indeed, and My blood is drink in
deed. Whoso eateth My flesh and drink-
eth My blood, hath life eternal. He,
therefore, hath not this life, who eateth
not this bread and drinketh not this blood.
For this temporal life men can have in
this world without that (spiritual eating),
who are not in His body through faith ;
but they can never have that eternal life
which is promised to the Saints. But
lest they should think that in this food
and drink, which they take carnally, and

THE CATHOLIC FAITH.

2'43

Qui manducat carnem meam et bibit
meum sanguinem, habet vitam aeternam :
continuo subjecit et dixit, Ego resuseitabo
eum in novissimo die ; ut habeat interim,
secundum spiritum vitam aeternam. — Poe-
nitentiale, c. 33, de Euch. ad Heribold.,
col. 492, 4g3, CDA., Pat. Lat. T. no.

do not understand spiritually, life eternal
is thus promised in faith, that they who
should take it, should die neither in soul
or body, He condescended to meet this
thought. For when He had said, Whoso
eateth my flesh and drinketh My blood
hath eternal life ; He immediately added
arid said : I will raise Him up in the last
day ; that he may have, in the meantime,
eternal life according to the spirit.

FLORUS MAGISTOR, A DEACON OF LYONS.

Hoc ergo agendum, hoc frequentan-
dum commendavit, quo usque ipse veniat
in fine seculi, quando erit sanctorum re-
quies, non adhuc in Sacramento spei, quo
in hoc tempore consociatur ecclesia, quan-
diu bibitur quod de latere Christi manavit,
sed jam ipsa perfectione salutis aeternae,
cum traditur regnum Deo et Patri, ut in
ilia perspitua contemplatione incommuta-
bilis veritatis, nullis mysteriis corporalibus
egeamus. — De expos, miss., c, 63, col. 55,
BC, Pat. Lat. T. 119.

Prorsus panis ille sacrosanctae obla-
tionis corpus est Christi, non materie vel
specie visibili, sed virtute et potentia spiri
tuali. Neque enim in agro nobis corpus
Christi gignitur, aut in vinea sanguis ejus
exoritur, vel torculari exprimitur. Sim
plex e botris vinum liquatur,' accedit mys-
ticae precis consecratio, accidit divinae
virtutis infusio ; sicque miro et ineffabili
modo quod est naturaliter ex gefmine ter-
reno' panis et vinum, efficitur spiritualiter
corpus Christi, id est vitae et salutis nos
trae mysterium, in quo aliud oculis cor
poris, aliud fidei videmus obtentu ; nee id
tantum quod ore percipimus, sed quod
mente credimus, libamus. — Opusc 1 adv.
Amalar., n. 9, col. 77, D.

This, therefore, He commanded to
be celebrated, this to be frequented, until
Fie come in the end of the world, when
will be the rest of the saints, no longer in
a sacrament of hope, whereby at this time
the Church is knit together, as long as
that is drunk which flowed from the side
of Christ, but now in the very perfection
of eternal salvation, when the kingdom is
delivered to God and the Father, so that
in that clear contemplation of incommuta^
ble truth, we shall have no need of bodily
mysteries. Truly that bread of the holy oblation
is the body of Christ, not in matter, or
visible species, but in virtue and spiritual
power. For neither is Christ's body pro
duced for us in the field, nor does His
blood originate in a vineyard, or is it
wrung out by a press. Simple wine flows
from grapes, the consecration of the mys
tical prayer is added to it, the infusion of
the divine virtue occurs to it ; and thus, in
a wonderful and ineffable manner, what is
naturally bread and wine from an' earthly
shoot, is spiritually made the body of
Christ, that is, the mystery of our life and
salvation, in which we see one thing by
the eyes of the body, another by the sight
of faith ; nor do we taste that only which
we receive with the mouth, but what we
believe with the mind.

244

THE CATHOLIC FAITH.

JOHN SCOTUS.

Intuere, quam pulchra, quam expresse
asserit, visibilem hanc Eucharistiam, quam
quotidie sacerdotes Ecclesiae in altari con-
ficiunt ex sensibili materia panis et vini,
quamque confectam et sanctificatam cor-
poraliter accipiunt, typicam esse similitu
dinem spiritualis participationis Jesu, quem
fideliter solo intellectu gustamus, hoc est,
intelligimus, inque nostrae naturae interU
ora viscera sumimus, ad nostram salutem,
et spirituale incrementum, et ineffabilem
deificationem. Oportet ergo, inquit, huma-
num animum, ex sensibilibus rebus in cae-
lestium virtutum similitudinem et aequali-
tatem ascendentem arbitrari, divinissimam
Eucharistiam visibilem, in Ecclesia con-
firmatam, maxime typum esse participatio
nis ipsius, qua et nunc participamus Jesum
per fidem, et in futuro participabimus per
speciem, eique adunabimur per caritatem.
Quid ergo ad hanc magni Theologi Dio-
nysii praeclarissimam tubam respondent,
qui visibilem Eucharistiam nil aliud signi-
ficare praeter se ipsam volunt assere, dum
clarissime praefata tuba clamat, non ilia
sacramenta visibilia colenda, neque pro
veritate amplexanda, quia significativa
veritatis sunt, neque propter se ipsa in-
venta, quoniam in ipsis intelligentia finis
non est, sed propter incomprehensibilem
veritatis virtutem, qua Christus est in
unitate humanae divinaeque suae substan
tiae ultra omne quod sensu sentitur cor-
poreo, super omne, quod virtute percipitur
intelligentiae, Deus invisibilis in utraque
sua natura.— Super Ierarch. -coelest. S.
Dionys. — Capit. i, n. 3, col. 140, 141,
BCA., Pat. Lat. T..122.

Nam et nos, qui post peractam ejus
incarnationem et passionem et resurrectio-
nem in eum credimus, ejusque mysteria,
quantum nobis conceditur, intelligimus, et
spiritualiter eum immolamus, et intellectu-
aliter mente non dente, comedimus. —
Frag. 1 in Joan., c. 1, col. 310, 311, DA.

Behold how beautifully, how expressly
he asserts, that this visible Eucharist,
which the priests of the Church daily
make upon the altar .from the sensible
matter of bread and wine, and which,
after it is made and sanctified, they bodily
receive, is a typical similitude of the spirit
ual partaking of Jesus, which we faithfully
eat with the intellect only ; that is, ' we
discern it, and receive it into the inward
parts of our nature, to our salvation, and
spiritual growth, and ineffable deification.
Therefore, he says, the human mind,
ascending from sensible things to the sim
ilitude and equality of heavenly virtues,
ought to think that this most divine, and
visible Eucharist, demonstrated in the
Church, is surely a type of that participa
tion whereby now even we partake of
Jesus through faith, and in the( future
shall partake of Plim by sight, and shall
be united to Him through charity. What,
then, do they reply to this clear trumpet
of the great Theologian Dionysius, who/
will assert that the visible Eucharist signi
fies nothing else than itself, while the afore
said trumpet clearly cries that not those
visible Sacraments are to be worshiped,
neither are they to be embraced for the ,
truth, because they are significative of the
truth, nor are they invented for them
selves, seeing that in them is not the end
of understanding, but on account of the
incomprehensible virtue of the truth,
whereby Christ is in the unity of His
human and divine substance, beyond
everything which is felt by- the bodily
sense, above everything which is perceived
by the power of the understanding, God
invisible in both of His natures.
/
F'or we also, who", after the accom
plishment of His Incarnation, and Pas
sion, and Resurrection, believe in Him,
and understand His mysteries, so far as it
is allowed us, both spiritually immolate
Him, and intellectually eat Him with the
mind, not with the teeth.

THE CATHOLIC FAITH. 245
Century XI.
GERBERT, ARCHBISHOP OF RAVENNA.
This Archbishop, afterwards Bishop of Rome, under the name of
Sylvester II., wrote a short' treatise, De corpore et sanguine Domini, in
which he treats both sides of the controversy with singular moderation
and impartiality. He probably did not believe in the new doctrine of
Transubstantiation. Mabillon speaks of him under the name of Anony-
mus, as follows :
Etsi Anonymus iste ingenio plane Though this anonymus writer was
mediocri et vulgari eruditione praeditus plainly possessed of ordinary ability and
fuerit, fatendum est tamen ipsius testi- general knowledge; yet it must be con-
monium non parum valere ad illustrahdas fessed that his testimony avails but little
saeculi noni ac decimi controversias, max- for illustrating the controversies of the
ime si saeculo decimo, ut quibusdam ninth and tenth centuries, particularly if
visum est, eum vixisse constet. — Quatuor it be certain that he lived in the tenth
potissimum docet de his controversiis : century, as some think. — He teaches four
Primum Rabanum Moguntinum archie- things especially concerning these contro-
piscopum, et Ratramnum scripsisse adver- versies : First, that Rabanus, Archbishop ,
sus Paschasii sententiam, asserentis, in of Mentz, and Ratramnus wrote against
Eucharistia idem esse corpus^quod natum the opinion of Paschasius, who asserted
est de Maria Virgine, quod etiam Anony- that in the Eucharist was the same body
mus iste impugnat. — Quartum.vere Christi which was born of the Virgin Mary, which
corpus et sanguinem nihilominus^n Eu- this anonymus writer also assails. — Fourth,
charistia contineri. — In Praef. saec. iv., that the body and blood of Christ are
Benedict., parte altera, 11. 3, Ap. Pezium, nevertheless truly contained in the Eu-
monitum in Gerbert, col. 177. 1*78, Pat. charist.
Lat. T. 139.
FULBERT, BISHOP OF CHARTRES.
Carolus de Villiers, a Parisian Theologian, published an edition of
the works of Fulbert at Paris in 1608. Immediately after the words
"Figura ergo est" he inserted, in the text "dicet haereticus," to destroy
the force of the passage. Some one informed him that the whole passage
was cited from St. Augustine, De doct. Christ., L. 3, c. 16, n. 24, col.
75, and that by the insertion of these words he had made that eminent
Saint a heretic. In his next edition, accordingly, he pjaced these words
among the errata arid confessed that they were not to be found in the
MSS. Such pious frauds and corruptions of texts are of common
occurrence in the Church of Rome, as the easiest way to destroy the
force of a passage.
' Nisi manducaveritis,' inquit 'carnem Unless ye shall eat, He said, the
filii hominis et sanguinem biberitis, non flesh of the Son of man,* and drink His
habebitis vitam in vobis.' Facinus vel ' blood, ye shall have no life yi you. He

246

THE CATHOLIC FAITH.

flagitium videtur jubere. Figura ergo
(dicet haereticus), praecipiens passioni
Domini esse communicandum tantum,
etc. — Serm. 8, frag., col. 334, D., Pat.'
Lat. T. 141.
Note. — Interpretatio est mystica et
nota haec duo verba, 'dicet haereticus,'
non haberi in MS. D. Petavii. — Ibid.

seems to enjoin a crime or wicked act. It
is a figure, therefore (a heretic will say),
commanding us to partake of the Lord's
Passion only, etc.
Note. — The interpretation is mysti
cal, and observe that these two words, ' a
heretic will say,' are not found in the MS.
of Dionysius Petavius.

BERENGARIUS OF TOURS, ARCHDEACON OF ANGERS.
Doctrine of Berengarius.

Si haereticum habes Joannem, cujus
sententias de Eucharistia probamus :
habendus tibi est haereticus Ambrosius,
Hieronymus, Augustinus, ut de caeteris
taceam. — Bereng. Ep. ad Lanfranc, an.
1050, col. 768, T. 11, Marisi.

If you regard John as a heretic,
whose opinions concerning the Eucharist
we approve of, you must regard Ambrose,
Jerome and Augustine as heretics, to say
nothing of others.

ADELMANUS, bishop of bresse.

['Berengarius docuit] non esse verum
corpus Christi neque verum sanguinem,
sed figuram quandam et similitudinem. —
Ep. ad Berengar., col. 488, B., T. 1,
La B.

Berengarius taught that the Eucha
rist was not the true body, nor the true
blood of Christ, but a certain figure and
similitude.

LANFRANC, ARCHBISHOP OF CANTERBURY.

Berengarius. — Per consecrationem
altaris fiunt panis et vinum sacramentum
religionis, non ut desinunt esse quae erant,
sed ut sint quae erant, et in aliud commu-
tadtur, quod dicit beatus Ambrosius in
libro de Sacramentis. — De corp. et sang.
Dom., c. 9, p. 238, B.

Berengarius. — By the consecration
of the altar, the bread and wine become
a Sacrament of religion, not that they
cease to be what they were, but that they
are what they were, and are changed into
another, as Ambrose says 'in his book on
the Sacraments.

CHRONICON BECCENSE.

Anno Domini MLI. Franciae turba-
tur Ecclesia per Berengarium Turonen-
sens, qui asserebat Eucharistiam, quam
sumimus in altari, non esse revera corpus
et sanguinem Ch'risti. — Ad an. 1051. p. 2,
ad calc Op. «Lanfranc

In the year of our Lord 1051, the
Church of France was disturbed by Be
rengarius of Tours, who asserted that the
Eucharist which we receive on the altar is
not truly the body and blood of Christ.

THE CATHOLIC FAITH.

247

MATTHEW, MONK OF WESTMINSTER.

Eodem tempore, Berengarius Turon-
susis, in haereticam prolapsus pravitatem,
omnes Gallos, Italicos, et Anglos suis jam
corruperat pene pravitatibus, nova et in-
audita; ac falsa asserens, super Sacramento
altaris, et transubstantiatione, tam panis
in carnem, quam vini in sanguinem. —
Flores Hist, ad an. 1087, pt. 2, fol. 8, 9.

At the same time, Berengarius of
Tours, having lapsed into heretical de
pravity, had now well-nigh corrupted all
the Gauls, Italians, and English with his
depravities, asserting new and unheard of,
and false things concerning the Sacrament
of the altar, and the transubstantiation,
both of the bread into the flesh, and of
the wine into the blood.

CONDEMNATION AND RECANTATION OF BERENGARIUS.
First Profession of Faith.
COUNCIL OF ROME, UNDER NICOLAUS II, 1059.

Ego Berengarius indignus sancti Mau-
ritii Andegavensis Ecclesiae diaconus cog-
noscens Veram, catholicam, et Apostolicam
fidem, anathematizo omnem haeresim,
praecipue eam, de qua hactenus infamatus
sum : quae astruere conatur panem et
vinum, quae in altari ponuntur, et post
consecrationem solummodo sacramentum,
et non veram corpus et sanguinem Do
mini nostri Jesu Christi esse, nee posse
sensualiter, nisi in solo sacramento mani-
bus sacerdotum tractari, vel frangi, aut
fidelium dentibus atteri. Consentio autem
sanctae Romanae, et Apostolicae sedi : et
ore, et corde profiteor de sacramentis Do
minicae mensae eandem fidem me tenere,
quam Dominus, et venerabilis Papa Nico-
laus, et haec sancta synodus auctoritate
Evangelica, et Apostolica tenendam tradi
dit, mihique firmavit : scilicet panem, et
vinum, quae in altari ponuntur, post con-
, secrationem non solum sacramentum, sed
etiam verum corpus et sanguinem Domini
nostri Jesu Christi esse, et sensualiter non
solum sacramento, sed in veritate manibus
sacerdotum tractari, frangi, et fidelium
dentibus atteri, jurans per sanctam et
homousion Trinitatem, et per haec sacro-
sancta Evangelia. Eos vero, qui contra
hanc fidem venerint, cum dogmatibus, et
sectatoribus suis aeterno anathemate dig-
nos esse pronuntio. Quod si ego ipse

I, Berengarius, an unworthy deacon
of the Church of St. Mauritius, at Angers,
acknowledging, the true, Catholic, and
Apostolic faith, do anathmatize ail heresy,
especially that with which I have been
, hitherto accused : which presumes to
affirm that the bread and wine, which are
placed upon the altar, even after conse
cration, are a Sacrament only, and not
the true body and blood of our Lord Jesus
Christ ; nor can they, except in a Sacra
ment only, be sensibly handled, or broken
by the hands of the priests, or braised by
the teeth of the faithful. But I consent to
the holy Roman and Apostolic see : and
with mouth and heart I profess that I hold
the same faith concerning the Sacraments
of the Lord's table, which our Lord and
venerable Pope Nicolaus, and this holy
Synod, by evangelical . and apostolic au
thority, has delivered, and declared to me
to believe ; namely, that the bread and
wine, which are placed upon the altar,
after the consecration, are not only a Sac
rament, but also the true body and blood
of our Lord Jesus Christ, and are in a
sensible manner, not in a Sacrament only,
but in truth, handled and broken by the
hands of the priests, and bruised by the
teeth of the faithful, swearing by the holy
and consubstantial Trinity, and by these
Holy Gospels. But those who contravene

248

THE CATHOLIC FAITH.

aliquando contra haec aliquid sentire, aut this faith, together with their dogmas and

praedicare praesumpsero, subjaceam can-
onum severitati. Lecto et perleeto sponte
subscripsi. — Ap. Grat., P. 3, de consecrat.
dist. 2, c 42, col. 1177, 1178.

followers, I pronounce worthy of an eter
nal anathema. But if I myself shall ever
presume to declare or preach anything
contrary to this, let me be subjected to the
severity of the Canons. Having read and
examined it, I have of my own accord
subscribed to it.

Second Profession of Faith.
COUNCIL OF ROME, FIFTH UNDER GREGORY VII., 1078.

Profiteor panem altaris post consecra
tionem . esse veram corpus Christi, quod'
natum est de Virgine, quod passum est in
cruce, quod sedet ad dextram Patris, et
vinum altaris postquam consecratum est,
esse verum sanguinem, qui manavit de
latere Christi. Et sicut ore pronuntio, ita
me in corde habere confirmo. Sic me
adjuvet Deus, et haec sacra. — Col. 808,
S09, DA., Pat. Lat. T. 148.

I profess that the bread of the altar,
after consecration, is the true body of
Christ, which was born of the Virgin,
which suffered upon the cross, which sits
at the right hand of the Father ; and the
wine of the altar, after that it is conse
crated, is the true blood which flowed
from the side of Christ. And as I pro
claim with my mouth, so I affirm that I
believe with my heart. So help me God,
and these Holy Gospels.

Third Profession of Faith.
COUNCIL OF ROME, SIXTH UNDER GREGORY VII., 1079.

Ego Berengarius corde credo, et ore
confiteor panem et vinum quae ponHintur
in altari per mysterium sacrae orationis et
verba nostri Redemptoris substantialiter
converti in veram et propriam ac vivifica-
cricem carnem et sanguinem Jesu Christi
Domini nostri, et post consecrationem esse
verum Christi corpus, quod natum est de
Virgine, et quod pro salute mundi oblatum
in cruce, pependit, et quod sedet ad dex
tram Patris, et verum sanguinem Christi,
qui de latere ejus effusus est, non tantum
per signum et virtutem Sacramenti, seu in
proprietate naturae et veritate, substantiae,
sicut in hoc brevi continetur, et ego legi,
et vos intelligitis. Sic credo, nee contra
hanc fidem ulterius docebo. Sic me deus
adjuvet, efhaec sancta Dei Evangelia. —
Col-. Sn, CD., Pat. Lat. T. 148.

I, Berengarius, believe with my heart,
and confess with my mouth, that the bread
and wine which are placed upon the altar,
by the mystery of holy prayer and the
words of our Redeemer, are converted
substantially into the true, and proper,
and life-giving flesh and blood of Jesus
Christ our Lord, and after consecration
are the true body of Christ, which -was
born of the Virgin, and which, offered
upon the cross for the salvation of the
world, hung upon it, and which sits at the
right hand of the Father ; and the true
blood of Christ, which was shed from His
side, not by a sign only and the virtue of
a Sacrament, but in its own nature, and
truth of substance, as is contained in this
summary, and I have read aiid you under
stand. Thus I believe, nor will I further
teach contrary to this faith. So help me
God, and these Holy Gospels of God.

THE CATHOLIC FAITH.

249

Hilderbrand, or Gregory VII., evidently leaned towards the opinion
of Berengarius, but was unable to stem the tide of popular opinion.
What gives additional strength to this supposition, is the fact that the
Council of Bresse, composed of thirty Bishops, deposed Gregory, and
among other charges, accused him of being a disciple of Beregarius,
and not holding correct views in regard to the Sacrament of the
Eucharist. Certain it is, he protected Berengarius and forbade any one
to harm him, allowing him to live quietly' in retirement on the island of
St. Come, near Tours, till his death in 1088. Only a few days before
the second Council, Gregory assures Berengarius :

Ego plane te de Christi sacrificio
secundum scripturas bene sentire non du-
bito, tamen quia consuetudinis mihi est
ad B. Mariam de his, quae me movent,
recurrere, ante aliquot dies imposui religi-
oso cuidam amico et familiari me'o jejuniis
et orationibus operam dare, atque ita a
B. Maria obtinere, ut per eum mihi non
taeeret, sed verbis commendaret quorsum
me de negotio quod in manibus^habebam
de Christi sacrificio reciperem, in quo- im-
motus persisterem. Religiosus vir, et
mihi familirris petitioni meae satisfacere
voluit. Post constitutum temporis spatium
a B. Maria audivit, et ad me retulit, nihil
de sacrificio Christi cognitandum, nihil
esse tenendum, nisi quod haberent authen-
ticae Scripturae, contra quas Berengarius
nihil habebat. — In Act. Cone Rom., col.
766, BC, T. 19, Mansi.

Omnibus beato Petro fidelibus. —
Notum vobis omnibus facimus, nos ana
thema - fecisse — omnibus, qui injuriam
aliquam facere praesumpserint Berengario
Romanae ecclesiae filio, vel in persona,
vel in omni possesione sua, vel qui eum
vocabit haereticum ; quem post multas,
quas apud nos, quantas voluimus fecit
moras, domum suam remittimus, et cum
eo fidelem nostrum Fulconem nomine.—
Lit. commend. Greg. VII. (1079), dat.
Berengario pqst Cone. Rom., p. 313, T. 3,
D'Achery, Spicelig.

I surely do not doubt that you enter
tain a correct opinion concerning the sac
rifice of Christ according to the Scriptures,
yet because it is tny custorh' to have re
course to the Virgin Mary concerning
those matters which move me, some days
ago I gave orders to a certain religious
and familiar friend of mine to resort to
fasting and prayer, and thus obtain from
the Blessed Mary, that through him she
should not keep silence, but by word:-
should recommend what course I should
pursue in the matter which I had in hand,
concerning the Sacrifice of Christ, and in
which I should remain steadfast. This
religious man, and my friend, was willing
to gratify my request. After the appointed
space of time, he heard from the Blessed
Mary, and bore back word to me that
nothing ought to be considered concern
ing the Sacrifice of Christ, that nothing
ought to be held respecting it, except what
the authentic Scriptures contained, con
trary to which Berengarius held nothing.
To all the faithful of St. Peter.— We
make it known to you all that -we have
placed all under an anathema, who shall
presume to do any injury to Berengarius,
a son of the Roman Church, either in
person or in any of his possessions, or
who shall call him a heretic, whom, after
that he tarried with us as long as we
desired, we have sent to his home, and
with him our faithful Fulco.

25°

THE CATHOLIC FAITH.

COUNCIL OF BRESSE, 1080.

Qua propter, ut praelibatum est, eun-
dem procacissimum Hilderbandum sacri-
legia ac incendia praedicantem, perjuria
et homicida dependentem, catholicam at
que apostolicam fidem de corpore et san
guine in quaestionem ponentem, haeretici
Berengarii antiquum discipulum, — judica-
mus canonice deponendum, et expellen-
dum.— Col. 48, D., T. 2. Mansi Sup
plement.

Wherefore, as was said above, we
judge that the same Hilderbrahd, a for
ward person, preaching sacrilege and in
cendiaries, pardoning perjury and homi
cide, calling into question the Catholic
and Apostolic faith concerning the body
and blood, an old disciple of the heretic
Berengarius, shalltie canonically deposed
and expelled.

DEATH OF BERENGARIUS.
Berengarius' epitaph, composed by Hildebert (1122), which would
by no means seem befitting a heretic, has probably led many to
assert that he renounced his opinions and embraced the doctrine of
Transubstantiation. The epitaph, however, shows what respect was
entertained for his memory.
A contemporary writer, Bernoldus, expressly declares that Beren
garius, though often abjuring his heresy before Councils, yet did main
tain his doctrine in regard to the Eucharist to the end of his life.

BERNOLDUS, PRIEST OF CONSTANTIA.

Berengarius novrae haeresis de corpore
Domini auctor, eo tempore deficiens abiit
in locum suum, qui licet eandem haeresim
saepissime in Synodo abjuraverit, ad vo-
mitum tamen suum canino more non ex-
pavit redire. Nam et in Romana Synodo
canonice convictus, haeresim suam in
libro a se descriptam combussit, et abjura-
tam anathematizavit, nee tamen postea
dimisit. — Chron., an. 1083, col. 1383, A.,
Pat. Lat. T.148.

Berengarius, the author of a new
heresy concerning the body of the Lord,
departing at that time went to his own
place, who, though he very often abjured
the same heresy in a Synod, nevertheless
did not fear to return to his vomit like a
dog. For being also canonically convicted
in a Roman Synod, he burnt his heresy
written in a book by him, and having ab
jured it, anathematized it, nor yet did he
afterwards give it up.

THE FORMULA OF CONFESSION ADOPTED BY BERENGARIUS.
The words "frangi, et fidelium dentibus atteri," have given rise to
much discussion among Roman Catholics. So little did the Council
itself, which drew up this Formula, understand the doctrine of Transub
stantiation, that it was unable to express itself correctly.

THE CATHOLIC FAITH.
INNOCENT III., BISHOP OF ROME.

251

Non autem corpus Christi vel in par
tes dividitur, vel dentibus laceratur, cum
sit immortale et impassibile. — De sac. alt.
myst., L. 4, c. 10, de confess. Bereng. ,
col. 862, D., Pat. Lat. T. 217.

But the body of Christ is not divided
into parts, or torn by the teeth, since it is
immortal and impassible.

JOHN SEMICA.

Nisi sane intelligas verba Berengarii,
in majorem incides haresim, quam ipse
habuit : et ideo omnia referas ad species
ipsas, nam de Christi corpore partes non
fecimus. — Gloss, in Grat., P. 3, de Con-
sec. ; dist. 2, c. 42, col. 2104, T. 1.

Unless you understand the words of
Berengarius discretly, you will fall into a
greater heresy than he held : and, there
fore, you will refer all to the species them
selves, for we do not make parts of the
body of Christ.

JOHN FISHER, BISHOP OF ROCHESTER.

Permisit utique sanctus ille pontifex
Berengarium eo quod in alteram latus
antea nimis exorbitasset, nunc in contra-
rium vergi, et paulo fortasse, quam fuisset
aequius, nisi verba sane intelligantur. —
Contra Oecolamp. de verit. corp. et sang.
in Euch., L. 3, c 12, fol. 131, col. 2,
H.

That holy Pontiff allowed Berenga
rius, because he had before deviated too
much to the one side, to be inclined to the
contrary now, and, perhaps, farther than
is right, unless the words be correctlv
understood. '

GEORGE CASSANDER.

Prudenter vidit et monuit auctor Glos-
sae in lib. Decret. Haec verba nisi sane
intelligas, in majorem incides haeresim,
quam ipse Berengarius habuit. — Consult.,
art. 10, § de Transub., p. 573.
N ROBERT BELLARMINE,
Decimo sexto, proferunt Concilium
Romanum sub Nicolao II., in quo defin-
itum est, non solum sacramentum corporis
Christi, sed et ipsurn verum Christi corpus
tractari et frangi manibus sacerdotum et
fidelium dentibus atteri, ut patet ex can.
Ego Berengarius, de consecrat., dist. ii.
At hie est error manifestos contra resur-
rectionem gloriosam Christi, de qua dicit
Apostolus : Christus resurgens a mortuis,
jam non moritur. Si enim corpus Christi
verum frangitur, et teritur, certe corrupi-
tur, et moritur. Respondeo, nunquam

The author of the Gloss upon the
Books of the Decretals prudently saw and
admonished: Unless you understand -these
words discretly, you will fall into a greater
heresy than Berengarius himself held.
CARDINAL AND JESUIT.
Sixteenthly, they produce the Council
of Rome under Nicholas II., in which it
was defined, that not only the Sacrament
of the body of Christ, but even the true
body itself of Christ was handled and
broken by the hands of the priests, and
bruised by the teeth of the faithful, as is
evident from the Canon Ego Berengarius,
de consecrat. , dist. ii. But this is a mani
fest error, contrary to the glorious resurrec
tion of Christ, of which the Apostle says .
Christ being risen from the dead, now
dieth no more. For if the true body of

252 THE CATHOLIC FAITH
fuisse quaestionem, an Christi corpus vere, Christ is broken and bruised, surely it is
ut est in se, frangeretur manibus, et denti- corrupted and dies. I reply : it was never
bus teretur : certum enim est, et semper a question whether the body of Christ in
fuit, Christi corpus incorruptibile nunc truth, as it is in itself, was broken by the
existens, non posse frangi, et teri nisi in hands, and bruised by the teeth ; for it is
signo, sive sacramento, ita ut dicatur certain, and ever was, that the body of
frangi, acteri, cum signum ejus, id est, Christ being now incorruptible, cannot be
species panis frangitur, et teritur. At broken and bruised except in a sign, or a
quaestio fuit, an signum quod frangitur. sacrament, so that it may be said to be
et teritur, sit nudum signum, an vero con- broken and bruised, when its sign, that is,
tinueat Christi corpus revera. Et quia the species of the bread is broken and
Berengarius docuerat esse nudum sig- bruised. But the question was, whether
num, ideo Concilium constituans formam the sign, which is broken and bruised, is
abjurationis hujus erroris, voluit eUm di- a bare sign, or whether it really contains
cere, non solum sacramentum, sed etiam the body of Christ. And because Beren-
verum Christi corpus frangi et teri. — De garius had taught that it was a bare sign,
Cone Auctorit., L. 2, c 8, p. 262, C, therefore the Council drawing up the form
T. 2. of this abjuration, of this error, wished
him to say that not the Sacrament only,
but also the true body of Christ was
broken and bruised.

.FLFRIC, ARCHBISHOP OF YORK.
" I am the vital bread, which descended from heaven, and he who
eateth of this bread shall not die to eternity." This holy bread we taste
when we with faith go to housel ; because the' holy housel is spiritually
Christ's body. — Serm. de nat. Dom., p. 36, vol. i.
We now partake spiritually of Christ's body and drink His blood,
when with true faith we partake of the holy housel. — Now certain have
often inquired, and yet frequently inquire, how the bread which is pre
pared from corn, and baked by the heat of fire, can be changed to
Christ's body ; or the wine which is wrung from many berries, can by
any blessing be changed to the Lord's blood ? Now we say to such
men, that some things are said of Christ typically, some literally. It is
a true and certain thing that Christ was born of a maiden, and of His
own will suffered death, and was buried, and on this day arose irom
death. He is called bread typically, and lamb, and lion, and whatever
else. He is called bread because He is the life of us and of arigels ;
He is called a lamb for His innocence, a lion for the strength wherewith
He overcame the strong devil. But yet, according to true nature,
Christ is neither bread, nor a lamb, nor a lion. Why then is the holy
housel called Christ's body or His blood, if it is not truly that which it
is called ? But the bread and the wine which are hallowed through the
mass of the priests, appear one thing to human understandings without,

THE CATHOLIC FAITH. 253
and cry another thing to believing minds within. Without they appear
bread and wine, both in aspect and in taste ; but they are truly, after
the hallowing, Christ's body and His blood, through a ghostly mystery.
A heathen child is baptised, but it varies not its aspect without, although
if be changed within. It is brought to the font-vessel sinful through
Adam's transgression, but it will be washed from all sins within, though
it without change not its aspect. In like manner the holy font-water,
which is called the well-spring of life, is in appearance like other waters,
and is subject to corruption ; but the might of the Holy Ghost
approaches the corruptible water through the blessings of the priests,
and it can afterwards wash body and soul from all sins through ghostly
might. So now we see two things in this one creature. According to
true nature the water is a corruptible fluid, and according to a ghostly
mystery has salutary power ; in like manner, if we behold the holy
housel in a bodily sense, then we see that it is a corruptible and chang-
able creature. But if we distinguish the ghostly might therein, then
understand we that there is life in it, and that it gives immortality to
those who partake of it with belief. Great is the difference between the
invisible might of the holy housel and the visible appearance of its own
nature. By nature it is corruptible bread and corruptible wine, and is
by power of the divine word truly Christ's body and His blood ; not,
however, bodily, but spiritually. Great is the difference between the
body in which Christ suffered, and the body which is hallowed for
housel. The body verily in which Christ suffered was born of Mary's
flesh, with blood and with bones, with skin and with sinews, with human
limbs, quickened by a rational soul ; and His ghostly body,- which we
call housel, is gathered of many corns, without blood and bone, limbless
and soulless, and there is, therefore, nothing therein to be understood
bodily, but all is to be understood spiritually. Whatsoever there is in
the housel which gives us the substance of life, that is from its ghostly
power and invisible efficacy : therefore is the holy housel called a
mystery, because one thing is seen therein and another thing under
stood. That which is there seen has a bodily appearance, and that
which we understand therein has a ghostly might. Verily Christ's
body which suffered death, and from death arose, will henceforth never
die, but is eternal and impassible. The housel is temporary, not
eternal ; corruptible, and is distributed piecemeal ; chewed betwixt teeth,
and sent into the belly : but -it is nevertheless, by ghostly might, in every
part all.— This mystery is a pledge and a symbol '; Christ's body is truth.
This pledge we hold mystically until we come to the truth, and then
will this pledge be ended. But it is, as we before said, Christ's body
and His blood, not bodily but spiritually. Ye are not to inquire how it

254 THE CATFIOLIC F-AITH.
is done, but to hold in your belief that it is done. — Serm. de sacrif. in
die Pasch., p. 267, 269, 273, vol. ii.
The lively bread is not, however, bodily, the same body that Christ
suffered in, nor is the holy wine the Saviour's blood that for us was shed
in corporeal reality. But in spiritual meaning, both the bread is truly
His body, and the wine also is His blood ; even as the. heavenly bread
which we call manna, which forty years fed God's folk, and the clear
water that ran from the rock in the wilderness was truly His blood.
Paulus, accordingly, wrote in one of his epistles, Omnes patres nostri
eandem escam spiritualem manducaverunt, et omnes eundem potum
spiritualem biberunt : et caetefa : All our fathers ate, in the wilderness,
the same spiritual meat, and drank the spiritual drink. They drank of
the spiritual Rock, and that Rock was Christ. The Apostle said, even
as ye now heard, that they all ate the same spiritual meat, and they all
drank the spiritual drink. He does not, however, say bodily, but spirit
ually. Then Christ was not as yet born, nor was His blood shed, when
the people of Israel ate the meat, and drank of the Rock ; and the
Rock was not Christ bodily, though he said so : these were merely the
sacraments under the old law, and they spiritually betokened the spirit
ual Eucharist of our Saviour's body which we hallow now. — Ep. 2,
Quando dividitur crisma, vulgo ep. ad Wulfstanum. Ap. Soames, The
Anglo-Saxon Church, p. 323, and ap. Routh, p. 172-175, T. 2.
That housel is Christ's body not bodily, but ghostly. Not the body
which He suffered in, but the body of which He spake, when He
blessed bread and wine to housel the night before His suffering, and
said by the blessed bread, This is My body, and again by the holy wine,
This is My blood which is shed for many in forgiveness of sins.
Understand now the Lord, Who could turn that bread before His
suffering to His body, and that wine to His blood ghostly, that the self
same Lord blesseth daily, through Priests' hands, bread and wine to
His ghostly body, and to His ghostly blood. — Ep. ad Wulfnnum, Ap.
Foxe, p. 448, T. 2, and Routh, p. 176, 177, T. 2.
DE ECCLESIASTICIS GRADIBUS,
(BIBL. BODL. MSS., JUNII, 12 1, F. 39).
An ancient piece under this title and probably belonging to this
age, is cited by' Mr. Soames. I have given the Anglo-Saxon in a par
allel column as a specimen of the language. The Anglo-Saxon of the
originals of the citations from ^Elfric may be found in the references
given ; but on account of the length of the citations, it did not seem
best to give them here, especially as but very few are acquainted with
that language.

THE CATHOLIC FAITH.

255

Se maesse-preost getaenath Crist syl-
fne, and that altare getaenath Cristes
rode, and seo oflete getaenath Cristes
lichman, and win and waeter on tham
calice, geswuteleth tha halignessa the of
Cristes sidan utfleowan, thaet waes blod
and waeter. — Ap. Soanies, The Anglo-
Saxon Church, p. 237.

The mass-priest betokeneth Christ
Himself, and the altar betokeneth Christ's
rood, and the oflet betokeneth Christ's
body, and ' wine and water in the chalice
manifesteth the holiness which from
Christ's side outflowed, that was blood
and water.

ALGERUS, MONK OF CLUNY.
Algerus mentions the diversity of opinions which prevailed on this
subject in his time.

Alii enim panem et vinum non muta-
tum, Bed solum sacramentum, sicut aquam
baptismatis, vel oleum chrismatis, corpus
Christi non vere, sed figurate vocari dicunt :
sicut cum dicitur, Accipe vestem candidam
quam perferas ante tribunal Christi, nee
tamen ipsam, sed ab. ipsa significatam.
Alii autem dicunt panem non solum sac
ramentum : sed in pane Christum quasi
impanatum, sicut Deum in carne person-
aliter incarnatum. Alii autem panem et
vinum in carnem et sanguinem mutari, sed
non Christi, sed cujuslibet filii hominis
sancti et Deo accepti, ut compleatur quod
Christus dixit : Nisi manducaveritis car
nem filii hominis, non habebitis vitam in
vobis. Alii autem gratiae Dei derogantes,
dicunt sacerdotum malis meritis ita invoca
tionem divini nominis annullari : ut eorum
indigna consecratione non debeat panis in
Christi carnem converti. Alii vero mutari
quidem in carnem Christi, sed malis meritis
sumentium non permanere carnem Christi,
sed iterum reverti in purum Sacramentum
panis et vini. Alii, quod est deterius
dicunt per comestionem in foedae diges-
tionis converti corruptionem . — De sac.
corp. et sang. Dom. Prolog., col. 306,
307. T. 4, La B.

For some say that bread and wine,
not changed, but only a Sacrament, as the
water of Baptism, or the oil of the Chrism,
is calledthe body of Christ, not truly, but
figuratively : as when it is said, Receive
the white robe which you shall carry be
fore the tribunal of Christ, nor yet that
very one, but the one signified by it. But
others say that the bread is not a ' Sacra
ment merely : but Christ is in the bread
as iinpanated, as God personally incarnate
in the flesh. Others hold that the bread
and wine are changed into flesh and blood,
but hot into Christ's,, but into that of some
son of man, holy and acceptible to God,
that that may be fulfilled which Christ
said : Unless ye shall eat the flesh of the
Son of man, ye shall have no life in you.
But others, restricting the grace of God,
say that by the bad merits of priests the
invocation of the divine name is so an
nulled that by their unworthy consecration
the bread ought not to be converted into
the flesh of Christ. Others, again, say
that it is indeed changed into the flesh of
Christ, but by the evil merits of those who
receive it, it does not remain the flesh of
Christ, but again returns to a mere Sacra
ment of bread and wine. Others, what is
worse, say that by eating it is converted
into the corruption of foul digestion.

HILDEBERT, ARCHBISHOP OF TOURS.
Hildebert is the first author in whose works the word Transub
stantiation occurs.

2&

THE CATHOLIC FAITH.

Cum profero verba Canonis, et ver
bum transubstantiationis, etc — Serm. 93,
Synod, ad Sacerdot., col. 776, A., Pat.
Lat. T. 171.

When I cite the words of the Canon,
and the word of ¦Transubstantiation, etc.

NICOLAUS II., BISHOP OF ROME.

Altare itaque sanctum, in quo Deo
omnipotenti sacrificiorum vota persolvi-
mus, lapsis est naturaliter communis, nihil
differens ab aliis' tabulis, quae parietes
nostros et pavimenta adornant. Quia vero
sacratum est Dei adjutorio, et benedictio-
nem suscipit, unde et mensa sancta effici
tur : panis iterum, qui super cum offertur,
panis est quidem communis ; sed quando
ipse sacramento sacratus fuerit, corpus
Christi in veritate fit, et dicitur. Sic et
vinum modicum aliquid digna existentia
ante benedictionem, post sanctificationem
spiritus, sanguis Christi efficitur. Ipsa
enim crucis imago ante quam suscipiat
ejus fdrmae figuram, lignum ab omnibus
commune est. Suscipiens autem omni-
modo venerendam similitudinem, sacra
est, et daemonibus terribils, propter quod
in ea figuratus est Christus. — Ep. 2, ad
Michael, Imp., col. 1295, 1296, EA., T. g,
L and C.

The holy altar, therefore, upon which
we pay the vows of sacrifice to Almighty
God, is by nature common stone, differing
in nothing from other stones which adorn
our walls and pavements. But because
it is consecrated by the help of God, and
receives a blessing, whence also it is made '
a holy table : the bread, on the other
hand, which is offered upon it, is indeed
common bread ; but when it has been
sanctified by tne Sacrament, it is made in
truth, and is called the body of Christ.
So also wine being n thing of little value
before the dedication, after the sanctifica
tion of the Spirit, is made the blood of
Christ. For the very image of the cross,
before it receives the figure of its form, is
regarded by all as common wood. But
receiving the adorable likeness, it is a holy
thing, and terrible to daemons, because in
it Christ is figured.

OSBERN, MONK OF CANTERBURY.

Hoc ferme tempore quidam clerici, ma-
ligno errore seducti, asseverare conabantur
panem et vinum quae in altari ponuntur,
post consecrationem in priori substantia
permanere, et figuram tantummodo esse
corporis et sanguinis Christi, non verum
Christi corpus et sanguinem. — Vita Odo-
nis, c. 10, col. 939, B., Pat. Lat. T. 133. 1

About this time, certain of the clergy,
seduced by a mischievous error, presumed
to maintain that the bread and wine which
are placed upon the altar, after consecra
tion remain of their former substance, and
are a figure only of the body and blood of
Christ, not the true body and blood of
Christ.

Century XII.
RUPERT, ABBOT OF DUYTZ.

Quae est hodie mensa Domini, nisi
Sacramentum corporis et sanguinis Do
mini, sacrificium panis et vini. — Et offe-
runt nomini meo oblationem mundam,
oblationem panis et vini, Sacramentum

What is the Lord's table to-day, but
the Sacrament of the Lord's body and
blood, the sacrifice of bread and wine. —
And they offer to my name a pure obla
tion, an oblation of bread and wine, the

THE CATHOLIC FAITH.

257

corporis et sanguinis Redemptoris sui. —
In Malach., L. 1, c. 1, col. 819, B., 821,
A., Pat. Lat. T. 168.
— Unde licet jam dictum corporis et
sanguinis ejus Sacramentum humana com-
prehendi ratione non potest, quomodo pa
nis corpus ejus, et vinum quomodo sanguis
fiat, quomodo dudum de isto loquens mys
terio, dixerit : ' Et panis quem ego dabo,
caro mea est pro mundi vita ' ; hoc tamen
rationabiliter dixeris, quod vel pro eo panis
iste recte dicatur, et vere sit caro Christi,
quia nobis residuis, — operatur et nobis
Sacramentum ejusdem carnis et sanguinis
sub istis speciebus panis et vini. — In Matt.
13, L. 10, col. 1547, 1548, lb.

PETER LOMBARD,
Si autem quaeritur qualis sit ilia con-
, versio : an formalis, an substantialis, vel
alterius generis, definire non sufficio. For-
malem tamen non esse cognosco, quia
species rerum quae ante fuerant remanent,
et sapor et pondus. Quibusdam esse vide
tur substantialis, dicentibus sic substan
tiam converti in substantiam. ut haec
essentialiter fiat ilia. Cui sensui praemis-
sae auctoritates consentire videntur. Sed
huic sententiae sic opponitur ab illis : si
substantia panis, inquiunt, vel vini conver-
titur substantialiter in corpus vel sangui
nem Christi : quotidie fit aliqua substantia
corpus vel sanguis- Christi, quae ante non
erat corpus ; et. hodie est aliquod corpus
Christi, quod heri non erat et quod quo
tidie augetur corpus Christi atque forma-
tur de materia, de qua conceptione non
fuit factum.' — Sent., L. 4, dist. 11, u. 1, 2,
col. 351, 352.

Sacrament of the body and blood of their
Redeemer. Wherefore, though the Sacrament of
His body and blood already mentioned
cannot be comprehended by human rea
son, how the bread is made His body, and
how the wine is made His blood, even as
just now speaking concerning that mys
tery, He said : And the bread which I will
give you is My flesh for the life of the
world, yet you have said this reasonably,
because even for this reason this is prop
erly called bread, and is truly the flesh of
Christ, because we being left behind, it
also effects for us the Sacrament of the
same flesh and blood under these species
of bread and wine.
BISHOP OF PARIS.
But if it be inquired what kind of con
version that is, whether it be formal or
substantial; or of another kind, I am un
able to determine. Yet I1 know that it is
not formal, because the species of the
things which were before remain; namely,
the taste and weight. To some it seems
to be substantial, who say that one sub
stance is in such a way converted into
another substance, that the former be
comes essentially the latter. To this sense
the former authorities seem to consent.
But this opinion is opposed by others in
this way : if the substance of the bread
and wine, they say, be converted ^substan
tially into the body or blood of Christ,
then every day some substance is made
the body or blood of Christ, which before
was not the body ; and to-day something
is Christ's body which yesterday was not,
and every day Christ's body is increased
and formed of matter of which it was not
made in the conception. '

Century XIII.
FOURTH COUNCIL OF LATERAN.

Cujus corpus et sanguis in Sacra
mento altaris sub speciebus panis et vini

His body and blood are truly con
tained in the Sacrament of the altar under

258

THE CATHOLIC FAITH..

veraciter continentur ; transubstantiatis,
pane in corpus, et vino in sanguinem,
potestate divina, ut ad perficiendum mys
terium unitatis accipiamus ipsi de suo
quod accepit ipse de nostra. — Can. i, col.
g8i, 982, T. 22. Mansi.

the species of bread and wine ; the bread
being transubstantiated into His body,
and the wine into His blood by divine
power, so that for perfecting^ the mystery
of unity we in our turn may receive from
Him what He received from us.

JOHN SEMICA.

Item si panis est corpus Christi, ergo
aliquid quod non est natum de Virgine,
et sic aliquid inanimatum est corpus
Christi : ergo est animatum et inanima
tum : ergo non solum de Virgine habuit
originem. — Gloss, in Grat., P. 3, de con
secrat., dist. 2, c. 35, col. 2099, T. 1.
' ' Colestis panis. " Id est coeleste sac
ramentum, quod vere repraesentat Christi
carnem : dicitur corpus Christi, sed im-
proprie. Unde dicitur suo modo, sed non
rei veritate, sed significati mysterio, ut
sit sensus, Vocatur Christi corpus, id est
significat. — Ibid., c. 48, col. 2109.

Likewise if the bread be Christ's
body, therefore it is something which was
not born of the Virgin, and thus Christ's1
body is something inanimate : therefore it
is both animate and inanimate : therefore
it did not have its origin from the Virgin
only. " Heavenly bread." That is, a heav
enly Sacrament, which truly represents
the flesh of Christ : it is called Christ's
flesh, but improperly. Wherefore it is
said after a sort, yet not in the truth of
the thing, but in the mystery of that which
is signified ; so that the meaning is, it is
called the body of Christ, that is, it signi
fies it.

THOMAS AQUINAS.

Respondeo dicendum quod quidam
posuerunt post consecrationem substan
tiam panis et vini in hoc sacramento re
manere. — Sum., P. 3, qu. 75, art. 2, col.
719.

I reply that it must be said that some
have maintained that the substance of the
bread and wine remain in this sacrament
after consecration.

BONAVENTURA, BISHOP AND CARDINAL.

Dicendum quod opinio aliquorum fuit,
quam tamen Magister non ponit,, quia
modernorum est, vel etiam quia non mul-
tum probabilis, quod non totus panis con
verti tur secundum substantiam, sed aliqua
pars essentialis remanet. — Sed hoc nihil
est, quia materia non est nata sustinere
accidentia, nee esse in actu nisi cum
forma. Alii videntes quod accidentia
habent operationem, et omnis operatio
ortum habet a forma substantiali : dixe-
runt, quod transit materia, et remanet
forma. Sed hoc iterum nihil est, quia

It must be said that it was the opinion
of some, which nevertheless the Master
does not allege, because it is of the mod
erns, or even because it is not very prob- .
able, that not the whole of the bread is
converted as to the substance, but that
some essential part remains. — But this is
nothing, for matter is not produced to sus
tain accidents, nor to bejn act, except
with the form. Others seeing that the
accidents have their operation, and all
operation has its origin from the substan
tial form : have said that the matter passes

THE CATHOLIC FAITH.

259

forma non operatur nisi in materia. Prop
ter hoc quamvis illud sacramentum sit
plenum miraculis, quia tamen non ponun
tur esse nisi quae faciunt ad sacramenti
veritatem, et ejus occultationem, id eo
ponunt communiter doctores, quod totum
transit in totum, solis accidentibus reman-
entibus causa necessaria, et utili. Et
propterea relicta prima opinione, quae tol-
lit conversionem materiae, relicta alia quae
tollit conversionem formae, magis Cathol- ¦
icam teneamus, quod totus panis in corpus
Christi convertitur, et optimo modo ista
conversio transubstantiatio dicitur. — In
Sent., L. 4, P.- 1, dist. 11, art. 1, qu. 2,
p. 122, EAB., T. 5.

away, and the form remains. But this
again is nothing, because the form oper
ates only in matter. Wherefore, although
the Sacrament is full of miracles, yet be
cause they are not assumed to be, except
such as relate to the truth of the Sacra
ment and its concealment, therefore the
Doctors commonly assume that the whole
passes into the whole, the accidents only
remaining, for a necessary and useful
cause. Wherefore, leaving the first opin
ion, which takes away the conversion of
the matter, and leaving the other which
takes away the conversion of the form, let
us hold the more Catholic opinion, that
the whole bread is converted into the body '
of Christ, and this conversion is in the
best way called Transubstantiation.

JOHN, A THEOLOGIAN OF PARIS.

Quod substantiam panis manere sub
suis accidentibus in Sacramento altaris,
dupliciter potest intelligi ; uno modo sic,
quod substantia panis in Sacramento alta
ris sub suis accidentibus maneat in proprio
supposito, et istud esset falsum, quia non
esset communicatio idiomatum int^r panem
et corpus Christi, nee esset veram dicere
panis est corpus Christi, nee caro mea vere
est cibus. Alio modo, ut substantia panis
maneat sub accidentibus suis, non in pro
prio supposito, sed tracta ad esse et sup
posito, sed tracta ad esse et suppositum
Christi, ut sic sit unum suppositum in
duabus naturis. Et sic est verum sub
stantiam panis manere sub suis accidenti
bus in sacramento altaris, etc. — Determ.
de mod. exist, corp. Christ, in sac. alt..
p. 86, 87.

That the substance of the bread re
mains under its accidents in the Sacrament
of the altar, can be understood in a double
manner : in one way thus, that the sub
stance of the bread in the Sacrament of
the altar remains under its accidents in its
own subject ; and this would be false, for
there would be no communication of
idioms between the bread and the body'
of Christ, or would it be true' to say the
bread is Christ's body, nor My flesh is
food indeed. In the other way: that the
substance of the bread remains under its
accidents, not in its own subject, but
drawn to the state and subject of Christ,
-that thus there may be one subject in two
natures. And thus it is true that the sub
stance of the bread remains under its acci
dents in the Sacrament of the altar, etc.

He mentions several Parisian Theologians who held the same
opinion. See Bellarmine, De Sac. Eucharist, L. 3, c. 11, p. 152, B.,
T- 3- Century XIV.
DURANDUS, BISHOP OF MEAUX.

Patet ergo quod est temerarium dicere
quod corpus Christi, divina virtute non

It is plain, therefore, that it is rash to
say that the body of Christ, by. divine

260

THE CATHOLIC FAITH.

possit esse in Sacramento nisi per conver
sionem panis in ipsum. — Sent., L. 4, dist.
.11, qu. 1, art. 14, p. .714.
Propter tertium similiter non oportet
'dicere, quod substantia panis non re-
maneat : quia ex quo ponitur corpus
Christi realiter esse in hoc sacramento,
pro ipso potest reddi vera locutio, ut non
solum dicatur corpus Christi est hoc, sed
dicatur hoc, id est, contentum sub hoc est
corpus meum : quia indefinita verificatur
pro uno solo. Nee oportet quod fiat de-
monstratio specierumibidem existentium.
Si autem iste modus esset verus de facto,
multae dubitationes quae occurrunt circa
hoc Sacramentum (tenendo quod substan
tia panis non remaneat) essent solutae.
Dubitatur enim qualiter ex hoc Sacra-
,mento potest aliquid nutriri, et quomodo
species possunt corrumpi et ex eis aliquid
generari : quae omnia salverentur naturali-
ter eo modo sicut salverentur si naturae
panis et vini non assumerentur ad naturam
sacramenti, ponuntur enim manere post
consecrationem sicut ante. Sed quia hie
modus non debet teneri de facto, cuin
Ecclesia determinaverit oppositum quae
non praesumitur errare in talibus, ideo
.tenendo de facto aliam partem responen-
dum est ad argumenta quae sunt in con-
trarium. — lb., dist. n, qu. 1, art. 15,
P- 714, 715-

Praedictus autem modus conversionis-
substantiae panis in corpus Christi constat
quod est possibilis. Alius autem modus
qui communius tenetur est intelligibilis,
nee unus istorum est magis per Ecclesiam
approbatus vel reprobatus quam alius. —
lb., dist. 11, qu. 3, n. 5, p. 711,. D.
RobertusBellarminus. — Durandus
docuit, partem unam essentialem, id est,
formam panis converti, partem alteram, id
est, materiam non converti. Existimat
enim Durandus in 4 dist. ii,, qu. 3,, con
verti panem in Corpus Domini per conse-

power, cannot be in the Sacrament except
by conversion^ the bread into itself.
Thirdly, in like manner, we ought not
to say that the substance of the bread does
not remain : for whereby it is asserted that
the body of Christ is really in this Sacra
ment, for this a proper manner of express-
'ion can be assigned, so that not only it
may be said this is the body of Christ, but
¦ it may be called this, that is, 'My body is
contained under this ' because the indef
inite is made, good for 6ne only. Nor is
it necessary that there be a demonstration
of the species there existing. But if this
mode were true in fact, many doubts
which occur about this Sacrament (by
holding that the substance of the bread
does not remain) would be removed. For
there are doubts how anything can be
nourished from this Sacrament, and how
the species can become corrupt, and how
anything can be generated from them : all
of which could be maintained naturally in
the same way that they would be main
tained if the natures of the bread and wine
were not assumed to the nature of the
Sacrament, for they are supposed to re
main after consecration as before. But
because this mode ought not to be held in
fact, since the Church has determined the
opposite, which is not presumed to err in
such matters, therefore by holding the
other side in fact, we must reply to the
arguments to the contrary.
But it is manifest that the aforesaid
mode of conversion of the substance of
the bread into the body of Christ is possi
ble. But the other mode, which is more
commonly held, is intelligible, nor is one
of them more approved or disapproved of
by the Church than the other.
Durandus taught that one essential
part, that is, the form of the bread, is con
verted ; that the other part, that is, the
material, is not converted. For Durandus
thinks in 4 dist. 11, qu. 3, that the bread
is converted into the Lord's body by con-

THE CATHOLIC FAITH.

2DI

crationem, sed ita, ut forma panis rece-
dente, materia panis maneat in formata
Christi anima, omnino ad eum modum
quo cibus convertitur in carnem nostram
per nutritionem. — De sac. Ench. , L. 3,
c. 11, p. 151, G., T. 1, 3.
Ilia autem mutatio, quam Durandus
inducit, non transubstantiatio, sed trans-
formatio dici potest. Itaque sententia
Durandi haeretica est, licet ipse non sit
dicendus haereticus, cum paratus fuerit
ecclesiae judicio acquiescere. — Ibid., c.
13, p. 152, F.
WILHELMUS
Tertio opinio est qua adhuc ponit
qucd panis hostiae transubstantiatur in
corpus Christi, non quod aliquo modo
mutetur vel convertatur in corpus Christi :
sicut opinio prima ponit, nee etiam quod
panis desinit esse, sicut secunda ponit,
Sed ad istum intellectum quod ista tran
substantiatio in corpus Christi nihil aliud
est quam quod corpus Christi virtute ver-
borum sacramentalium secundum se to
tum et qualibet sui potestate coexistit
cuilibet sui parti panis et tunc secundum
istam accidentia hostiae non existant sine
subjecto post consecrationem, sed sunt in
pane sicut in subjecto sicut prius. Et
dicunt sic opiniantes quod non est articu-
lus fidei credere panem per transubstantia
tionem desinere esse. Sed credere verum
corpus Christi per transubstantionem in
alia hostia consecrata existere. Et istam
opinionem tangit Magister in quarto, nee
istam multum reprobat. Et secundum
opinionem istam omnes apparentiae faci-
liter solverentur, scilicet, nutritio ex hostiis
consecratis, et corruptio hostiae ex diu-
turnitate temporis et sic de multis aliis.
" Sed quia ista opinio non communiter tene-
tur, ideo ponebatur conclusio secundum
opinionem secundam quae aliis contraria
reputatur, praecipue a modernis. — Cen-
tilog. Theol., conclus. 39, § Tertia.,
fol, 

secration, but in such a manner that the
form of the bread receding; the material
of the bread remains, the soul of Christ
being formed in it, entirely after that
manner whereby food is converted into
our flesh by nutrition.
But that change which Durandus sup-
• poses, can be called transformation, not
transubstantiation. Therefore the opinion
of Durandus is heretical, though he is not
to be called a heretic, seeing he was ready
to acquiesce in the decision of the Church.
DE OCKHAM.
The third opinion is that which sup
poses that the bread of the host is tran
substantiated into the body of Christ, not
that it is in any way changed pr converted
into the body of Christ, as the first opinion
supposes, nor even that the bread ceases
to be, as the second supposes: But ac
cording to that way of uuderstanding, that
that transubstantiation into the body of
Christ is nothing else than that the body
of Christ, by the power of the sacramental
words, wholly by itself, and by some power
of its own, co-exists with each part of its
bread,.and then, according to that opinion,
the accidents of the host do not exist with
out a subject after consecration, but are in
¦the bread as in a subject, just as before.
And they who thus think say that it is not
an article of faith to believe that the bread
ceases to exist through transubstantiation,
but to believe that the true body of Christ
exists in other consecrated hosts by tran
substantiation. And this opinion the
Master touches upon in the fourth book,
nor does he much disapprove of it. And
according to that opinion, all appearances
would be easily solved ; namely, nutrition
from consecrated hosts, and corruption of
the hosts from length of time, and thus as
to many others. But because that opinion
is not commonly held, therefore the con
clusion was laid down according to the
second opinion, which is accounted con
trary to the others, especially by the
moderns.

26:

THE CATHOLIC FAITH.

In potestate Dei est esse substantiam
sub specie panis et non esse. Ejus primus
modus, potest teneri, quia non repugnat
rationi nee alicui auctoritati Bibliae, et
est rationabilior et facilior ad tenendum
inter omnes modos, quia pauciora incon-
venientia sequuntur ex eo quam ex aliquo
alio modo. Quia tamen determinatio ec
clesiae in contrarium existit, sicut patet
extra, de summa trinit. et fide ca. et de
cele, mis. et communiter omnes Doctores
tenent, quod ibi non remanet substantia
panis, ideo etiam teneo quod non remanet
substantia panis, sed ilia species et quod
illi coexistat corpus Christi. — In 4 Sent.,
qu. 6, D., fol. 

It is in the power of God for the sub
stance to exist or not, under the species of
the bread. The first mode can be held,
because it is not repugnant either to rea
son or to any authority of the Bible, and
is more reasonable and easier to hold
among all modes, because fewer incon
veniences follow from it than from any
other mode. Yet because the determina
tion of the Church is to the contrary, as is
evident, extra, de sum. trin. et. fide ca. et
de cele. mis., and all the Doctors com
monly hold that the substance of the bread
does not remain there, therefore I also
hold that the substance of the bread does
not remain, but that species, and that the
body of Christ co-exists with it.

DUNS SCOTUS.

Hie duo videnda sunt sicut circa alia
credita. Primo, quid tenendum. — De
primo sicut recitat Innocentius de officio
missae, parte 2, cap. 26, circa hoc erant
tres opiniones. Una quod panis manet, et
tamen cum ipso vere est corpus Christi.
Alia quod panis non manet, et tamen non
convertitur, sed desinit esse, vel per anni-
hilationem, vel per resolutionem in mate-
riam.vel per corruptionem in aliud. Ter-
tia, quod panis transubstantiatur in cor
pus, et vinum in sanguinem ; quaelibet
autem istarum voluit istud commune sal-
vare, quod ibi vere est corpus Christi,
quia istud negare est plane contra fidem.
— Sed Veritas Eucharistiae salvari potest
sine ista fransubstantiatione, ergo, etc.
Minor probatur, quod ad veritatem, Eu
charistiae -requiritur signum et signatum
realiter contentum : substantia 'panis cum
suis accidentibus aeque potest esse sig
num, sicut sola accidentia, imo magis, quia
substantia panis sub specibus magis est
nutrimentum, quam accidentia : ergo ma-
^is repraesentat corpus Christi in .ratione
nutrimenti spiritualis. Res etiam con-
tenta,, scilicet, verum corpus Christi aeque
potest salvari cum substania panis, sicut
cum accidentibus, quia non magis repug-

Two things must be observed here,
as in regard to other matters of belief.
First, what must be held. — Concerning
the first, as Innocentius relates, De officio
miss., pars 2, c. 26, there were three opin
ions in regard to this. One, that the bread
remains, and yet with it is truly the body
of Christ. Another that the bread does
not remain, and yet is not converted, but
ceases to exist, either by annihilation or
by resolution into matter, or by corruption
into, another. The third, that the bread
is transubstantiated into the Body, and
the wine into the Blood ; but all of these
purposed to maintain this in common,
that the body of Christ is truly there, for
to deny this is plainly contrary to faith. —
But the truth of the Eucharist can be
maintained without this transubstantia
tion ; therefore, etc., the minor is proved,
because, for the truth of the Eucharist,
there is required the sign, and the thing
signified, really contained : the substance
of the bread with its accidents can just as
well 'be a sign as the accidents alone ;
nay, much better, because the substance
of the bread under its species is nourish
ment more than the accidents : therefore
it better represents the body of Christ by

THE CATHOLIC FAITH.

26

0

nat substantiae esse simul cum substantia,
quam cum.quantitate illius substantiae. —
Iste autem intellectus, quod non sit ibi
substantia panis videtur difficilior ad susr
tinendum, et ad ipsum sequuntur plura
inconvenientia, quam ponendo ibi esse
substantiam panis, ergo, etc. Major pro-
batur. — Et mirum videtur quare in uno
articulo, qui non est principalis articuliis
fidei debeat talis intellectus asseri, propter
quem fides pateat contemptui omnium
sequentium rationam. Tertio sic Nihil
est tenendum, tanquam de substantia
fidei, nisi quod potest expresse haberi de
Scriptura, vel expresse declaratum est per
Ecclesiam, vel evidenter sequitur ex ali
quo plane contento in Scriptura, vel plane
determinatd ab Ecclesia. — Nunc -autem
non videtur expresse haberi non esse ibi
substantiam panis. Nam Joan. 6, ubi
multum praedicatur Veritas Eucharistiae
planum esse, ubi Christus dicit, Ego sum
panis vivus, qui manducaverit ex hoc
pane, etc. Et 1 Corinth, dicit Paulus :
Panem quem frangimus nonne communi-
catio corporis Christi est? Nee invenitur
Ecclesia ubi istam veritatem determinet
solemniter, nee etiam qualiter istud possit
ex aliquo manifesto credito evidenter in-
ferri, etc, — Et tunc ad tertium ubi statuis,
dicendum, quod Ecclesia declaravit istum
intellectum esse de veritate fidei symbolo
edito sub Innocent. III. in Concilio Late-
ranens. — Sent., L. 4, dist. 11, qu. 3, §
Hie duo, p. 366, 367, 368, 384, T. 3.

Henricus Henriquez,, Jesuit. —
Scotus negat doctrinam de conversione et
transubstantiatione esse antiquam. — Sum.
moral. Theol., L. 8, c 23, 11. 2, Gloss.,
P- 447-

reasoi* of spiritual nourishment. The
thing contained also, namely, the true
body of Christ, can just as well be main
tained with the substance of the bread as
with the accidents, because it is not more
repugnant to substance to exist together
with substance, than with the quantity of
that substance. — But this mode of under
standing it, that the substance of the
bread is not there, seems more difficult to
maintain, and to it attend more incon
veniences than by supposing that the sub
stance of the bread is there ; therefore,
etc., the major is proved. — And it seems
strange why in one article, which is not
the principal article of faith, such a mode
of understanding it ought to be declared
whereby both may lie open to the con
tempt of all that follow reason. Thirdly,
nothing mustbe held as of the substance
of faith, except what can be expressly
maintained from Scripture, or has been
expressly declared by the Church, or evi
dently follows from something plainly
contained in Scripture, or plainly deter
mined by the Church. — But now it does
not seem to be expressly maintained that
the substance of the bread is not there.
For it is plain in John 6, where the truth
of the Eucharist is particularly proclaimed,
where Christ says : I am the living bread,
whoso shall eat of this bread, etc. And
in I Cor. Paul says : The bread which we
break, is it not the communication of the
body of Christ ? Nor is it found where
the Church solemnly determines this truth,
nor even how it can be evidently inferred
from any manifest matter of belief, etc.
— And then, concerning the third where
you conclude, it must be said that the
Church has declared this mode of under
standing it to be of the truth of faith in
the creed put forth under Innocent III.
in the Council of Lateran.
Scotus denies that the doctrine of con
version and transubstantiation is ancient.

264

THE CATHOLIC FAITH.

Century XV.
PETRUS AB ALLIACO, ARCHBISHOP OF CAMBRAY.

Quantum ad secundum articulum. —
Sciendum est quod licet catholici concor-
. daverint in hoc quod corpus Christi vere
et principaliter est in sacramento sub spe
ciebus panis et vini, sive ubi apparent
species : tamen sicut recitat Magister di.
xi. et glo. de cele. Missa. cum Marthe,
circa modum ponendi fuerunt ' diversae
opiniones. Tenia opinio fuit, quod substantia
panis remanet, etc.— Quia quid tamen sit
de hoc, patet, quod ille modus est possi-
bilis, nee repugnat rationi nee authoritati
Bibliae, imo est facilior ad intelligendum
et rationabilior, quam aliquis aliorum, qui
ponit, quod substantia panis deserat acci
dentia, et non substantia corporis Christi.
Et sic non ponit accidentia sine subjecto,
quod est unum de diffieilibus quae, hic
ponuntur. — In 4 Sent., qu. 6, art. 2.
Tert. opin., fol. 265, col. 1, 2, AEF.

As to the second article. — We must
know that although Catholics agreed in
this, that the body of Christ is .truly and
principally in the Sacrament under the
species of bread and wine, or where the
species appear : yet, as the Master recites,
dist. xi. et glo. de cele. Miss, cum Marthe,
there were different opinions as to the
mode of supposing this.
The third opinion was that the sub
stance of the bread remains, etc. — Yet,
however this may be, it is clear that this
mode is possible, nor is it repugnant to
reason, or to the authority of the Bible ;
nay, it is easier to be understood, and
more reasonable than any One of those
others which supposes that the substance
of the bread, and not the substance of the
body of Christ, deserts the accidents. And
thus it does not suppose accidents without
a subject, which is one of the difficiilties
which are here supposed.

NICOLAUS DE CUSA, CARDINAL.

Tamen siquis intelligeret panem non
transubstantiari, sed supervestiri nobiliori
substantia : quemadmodum nos expecta-
mus lumine gloriae supervestiri, nostra sub
stantia salva, prout quidam veteres theo-
logi intellexisse reperiuntur, qui dicebant
non solum panem, sed et corpus Christi
esse in sacramento : ille habet ad vim
vocabuli attendere. — Exercit. , L. 6 [c. 7],
fol. 102, col. 2, T. 2.

Yet if any one understand that the
bread is not transubstantiated, but clothed
upon with a more noble substance, as we
expect to be clothed upon with the light
of glory, our substance being . preserved,
as some of the ancient theologians are
found to have understood, who said not
only that the bread, but also that the body
of Christ was in the Sacrament :. he must
observe the force of the word.

GABRIEL BIEL.

Quomodo ibi sit Christi corpus, an per
conversionem alicujus in ipsum, an sine
conversione incipiat. esse corpus Christi
cum pane, manentibus substantia et acci
dentibus panis, non invenitur expressum
in canone bibliae. — In can. miss., Lect.
40, A., fol. 94, col. 2.

How the body of Christ is there,
whether by conversion of something into
it, or whethjsr without conversion the body
of Christ begins to be with the bread, the
substance and accidents of the bread re
maining, is not expressed in the canon of
the Bible.

THE CATFIOLIC FAITH.

26;

Century XVI.
JOHN FISHER, BISHOP OF ROCHESTER.

Neque ullum hic verbum positum est
quo probetur, in nostra missa veram fieri
carnis et sanguinis Christi praesentiam. —
Contr. capt. Babyl., c. 10, n. 2, fol. 80,
col. 1.

Nor is anj' word contained here [Matt.
26] whereby it may be proved that the true
presence of the body and blood of Christ
is effected in our mass.

DESIDERIUS ERASMUS.

Nisi me moveret tantus Ecclesiae con
sensus, possim in CEcolampadii sententiam
pedibus discedere, nunc in eo persisto,
quod mihi tradidit Scripturarum interpres
Ecclesia. Alioquin nullum reperio locum
in Scripturis divinis, unde certo constet,
apostolos consecrasse panem et vinum in
carnem et sanguinem Domini. — Ep. 1053,
col. 1193, DE., T. 3, Pars 2.
In Synaxi Transubstantiationem sero
definivit Ecclesiae : diu satis erat credere,
sive sub pane consecrato, sive quocumque
modo adesse veram corpus Christi. — In I
Cor. 7:39, col. 696, O, T. 6.

Did not the great consent of the
Church move me, I might go over to the
opinion of CEcolampadius ; but now I
stand firm in that which the Church, the
interpreter of Scripture, has delivered to
me. Otherwise I find no passage in Holy
Scripture, whence it is certainly manifest,
that the Apostles consecrated bread and
wine into the flesh and blood of our Lord.
The Church at a late day defined
Transubstantiation in the Communion :
for a long time it was sufficient to believe
that the true body of Christ was present,
either under the consecrated bread or in
any other manner.

THOMAS DE VIO, CAJETANUS, CARDINAL OF S. SIXTUS.

Circa praesentis et sequentium articu-
lorum doctrinam, ac materiam pro clari-
tate et ampliori intellectu difficultatum,
sciendum est ex auctoritate sacrae scrip-
turae de existentia corporis Christi in
Sacramento Eucharistiae nihil aliud haberi
expresse, nisi verbum Salvatoris dicentis,
Hoc est corpus meum : Oportet enim
verba haec vera esse. Et quoniam verba
sacrae scripturae exponuntur dupliciter
(vel proprie vel metaphorice), primus error
circa hoc fuit interpretantium haec -Dom
ini verba metaphorice, quem Magister,
Sent, in dist. 10, lib. 4, tractat, qui et
hoc articulo reprobatur. Et consistit vis
reprobationis in hoc, quod verba Domini
intellects sunt.ab ecclesia proprie, et prop-
terea oportet ilia verificari proprie. Ha
bemus igitur ex veritate verborum Domini
in sensu proprio, corpus Christi veraciter

For perspicuity and a better under
standing of the difficulties about the doc
trine and matter of the present and follow
ing articles, we must know that nothing
else is expressly obtained from the authbr-
ity of Holy Scripture concerning the
existence of the body of Christ in the
Sacrament of the Eucharist, except the
word of our Saviour, saying: This is My
body. These words surely ought to be
true. And since the words of Holy Scrip
ture are explained in a double sense, either
properly or metaphorically, the first error
about this matter was of those who inter
preted these words of our Lord meta
phorically, which the Master, Sent. dist.
10, lib. 4, treats of, who in this article
also is condemned. And the force of the
condemnation consists in this, that the
words of our Lord are understood properly

266

THE CATHOLIC FAITH

esse in Eucharistia, et hoc est primum
quod ex evangelio habemus circa hoc sac
ramentum. Alterum autem quod Evan-
gelium non explicavit, expresse ab ecclesia
aceipimus, scilicet, conversionem panis in
corpus Christi, etc. — In 3 S. Thom., qu.
75, art. 1, fol. 236, col. 1.

by the Church ; and moreover, these words
ought to be verified truly. We have,
therefore, on the truth of the words of our
Lord in their proper sense, that the body
of Christ is truly in the Eucharist, and
this is the first that we have concerning
this Sacrament from the Gospel. But the
other, which the Gospel has not explained,
we have received expressly from the
Church ; namely, the conversion' of the
bread into the body of Christ, etc.

CUTHBERT TONSTALL, BISHOP OF DURHAM.

De modo quo fieret [satius fuisset]
curiosum quemque suae relinquere conjec-
turae, sicut liberum fuit ante illud Con
cilium [Lateranum] modo veritatem cor
poris et sanguinis Domini in Eucharistia
esse fateretur : quae fuit ab initio ipsa
Ecclesiae fides. — De verit. corp. et sang.
Dom. in Euch., L. 1, p. 46, 47.

As to the manner in which it takes
place, it would have been better to leave
every curious person to his own conjec
ture, as was allowed before that Council
[of Lateran], provided only he would con
fess the truth of the body and blood of
our Lord to be in the Eucharist, which
was the very faith of the Church from the
beginning.

BEATUS RHENANUS.

Error putantium corpus Christi in
Eucharistia tantum esse sub figura, jam
olim condemnatus est. — Admonit. ad
lect. de quibusdam Tertulliani dogmatis,
p.  . Ed. Basil, 1521,

The error of those who think that the
body of Christ is in the Eucharist under a
figure only, which was long since con
demned.

STEPHEN NICOLINUS.

Esse in hoc authore nonnulla, quae si
non diligenter attendantur, in malam par
tem accipi — possint.. — Ac primum quod de
sacrosanctae Eucharistiae mysterio dicit —
dictum esse videtur ex eorum sententia,
qui falso asserunt esse in eo pane corpus
Christi remanente tamen panis substantia :
quod quidem falsum est. — Quanquam
Theodoretus hoc fortasse nomine, aliqua
venia dignus videatur, quod de ea re ejus
temporis ab Ecclesia nondum fuisset ali
quid promulgatum. Et minus mirandum
est, si dum adversus haereticos acerrime
disputat, veritatis tuendae studio longius
provectus, in alteram partem, nimium

There are some things in this author
which, if they be not diligently considered,
can be received in a bad sense. — And, in
the first place, what he says concerning
the mystery of the holy Eucharist — seems
to be spoken in conformity to the opinion
of those who falsely assert that the body
of Christ is in that bread, the substance of
the bread remaining nevertheless : which
is indeed false. — Although on this ac
count, perhaps, Theodoret may seem de
serving of some indulgence, because in
his time ' nothing had as yet been promul
gated by the Church concerning this thing.
And it is the less wonderful if, while he

THE CATHOLIC FAITH.

267

quandoque declinet. — In1 Ep.
Dialog. Theod., p.  .

praefix. sharply disputes against heretics, tbrr.e
along too far in his zeal for maintaining
the truth, he sometime inclines too much
to the other side.

JOHN COCHLAEUS.

Non sunt igitur omnia scripturis ex-
pressa quae aguntur in Missa. Nos certe
firmiter credimus, per verba consecratio-'
nis, quando a sacerdote recta consecrandi
intentione proferuntur, vere confici corpus
et sanguinem domini, et substantiam pa
nis vinique converti in corpus et sangui
nem Christi.'etiamsi scriptura id expresse
non dicat. Tu vero hujus fidei Christianae
abnegator, et Transubstantiationem istam
et concomitantiam, aliaque non modica
fidei mysteria perfides negas et impugnas,
ex hac una ratione, quod non habentur in
scripturis expressa. — In Prim. Muse. An-
ticoch. replic, c. 10, p. 29.

Not everything, therefore, that is
done in the Mass, is expressed in the
Scriptures. We assuredly firmly believe
that by the words of consecration, when
they are pronounced by the Priest with
the right intention of consecrating, the
body and blood of our Lord' are truly pro
duced, and that the substance of the bread
and wine are converted, into the body and
blood of Christ, even though Scripture
does not expressly say it. But you, a
denier of this Christian faith, perfidiously
deny and oppose both this Transubstan
tiation and concomitance, and other not
small mysteries of the faith, for this sole
reason that they are not contained ex
pressly in the Scriptures.

JOHN FERUS.

Cum certum sit ibi esse corpus Christi,
quid opus est disputare num panis sub
stantia maneut vel non ? — In Matt. 26, L,
4, fol. 341, col. 2.

Since it is certain that the body of
Christ is there, what need is there of dis
puting whether the substance of the bread
remains or not ?

ALPHONSUS DE CASTRO.

De transubstantiatione panis" in cor
pus Christi, rara est in antiquis Scriptori-
bus mentio. — Adv. Haer., L. 8, verb.
Indulg., fol. 184, eol. 2.

Concerning the transubstantiation of
the bread into the body of Christ, there is
rare mention among the ancient writers.

MELCHIOR CANUS, BISHOP OF THE CANARY ISLANDS.

Non omnia, quae ad doctrinam Christ
ianam pertinent, esse etiamnum in sacris
Uteris expressa. Nam perpetuam beatae
Mariae virginitatem, — conversionem panis
et vini in corpus et sanguinem Christi, —
non ita expressa in libris canonicis in-
veniens, sed adeo tamen certa in fide sunt,
ut contrariorum dogmatum auctores eccle
sia haereticos judicarit. — Loc. Theol., L.
3, c. 3, secund. fund., fol. 95.

Moreover, all things which pertain to
Christian doctrine are not expressed in the
Holy Scriptures. For you will not find
the perpetual virginity of the blessed
Mary, the conversion of the bread and
wine into the body and blood of Christ,
particularly expressed in the canonical
books ; but yet they are of such certain
faith that the Church has judged the
authors of the opposite doctrines heretics.

268

THE CATHOLIC FAITH.

BENEDICTUS ARIAS MONTANUS.

Incipiens a pane et vino, Testamenti
novi sacramentum instituit admirandum,
cujus arcanam et mysteriis refertissimam
rationem ut explicatiorem habeant Christ'
iani homines dabit aliquando Dominus.
' Hoc est corpus meum.' Verum cor
pus meum in hoc sacramento panis con-
tinetur sacramentaliter, et corpus etiam
mystericum meum. — Elucidat. in Luc. 2i,
p. 262, 263.

Beginning from bread and wine, He
instituted the admirable Sacrament of the
New Testament, the hidden nature where
of, most replete with mysteries, the Lord
will sometime grant that Christian men
may have better explained.
' This is My body.' My true body is
sacramentally contained in this Sacrament
of bread, and My mystical body also.

GULIELMUS ALANUS, CARDINAL.

De duobus tamen Gelasio et Theo-
doreto, facile mihi persuadeo, eos solos
esse ex omni antiquitate, qui inclinaverunt
in communem postea multorum errorem,
ut ita defenderent veram conversionem
panis, ut materiam Elementi, sicut in cae-
teris naturalibus transmutationibus fieri
videbant, relictam esse concedereiit, etc.
— De Euch. Sacram., L. 1, c. 35, p. 428.

Yet concerning the two, Gelasius and
Theodoret, I readily persuade myself that
they are the only ones of all antiquity who
inclined to what was afterwards the com
mon error of many, so as to defend the
true conversion of the bread, as to grant
that the matter of the Element is left, as
they saw was done in other natural trans
mutations, etc.

Century XVII.
ROBERT BELLARMINE, CARDINAL AND JESUIT.

Andradius in libro de coena Domini
[dicit], — Etiamsi transubstantiatio ex man-
ifestis Scripturis, ut tu arbitraris, probari
non posset, tamen furor esset in iis rebus,
quae ex certis locis Scripturaram, nee pro
bari, nee refelli possent, velle suo judicio
potius, quam toti Ecclesiae credere. — -
Secundo dicit [Scotus], non extare locum
ullum Scripturae tam expressum, ut sine
ecclesiae declaratione evidenter coget tran
substantiationem admittere. Atque id
non est omnino impossibile. Nam etiamsi
scriptura, quam nos supra adduximus vi
deatur nobis tam clara, ut possit cogere
hominem non -protervum : tamen an ita
sit, merito dubitari potest cum homines
doctissimi, et acutissimi, qualis in primis
Scotus fuit, contrarium sentiant. — Unum
tamen addit Scotus, quod minime proban-
dum est : ante Lateranense Concilium non

Andradius, in his book, De coena
Domini, says, — Although Transubstantia
tion, as you think, cannot be proved from
clear passages of Scripture, yet it would
be madness in those things which can
neither be proved, nor refuted from cer
tain passages of the Scriptures, to desire
to believe one's own judgment rather than
the whole Church. — Secondly, Scotus says
that there exists no passage of Scripture
so express as to evidently compel one,
without the declaration of the Church, to
admit Transubstantiation. And this is
not altogether impossible. For although
the passages of Scripture which we have
cited above seem to us so clear that they
can compel a man who is not refractory to
believe it : yet whether it be so, can be
justly doubted, seeing that most learned
and sagacious men, such as especially

THE CATHOLIC FAITH.

269

fuisse dogma fidei transubstantiationem :
id enim ille dixit, quia non legerat Con
cilium Rom. sub Greg. VII., neque con
sensual ilium patrum quem nos supra ad-
duximus. — De Saer. Euch., L. 3, c 23,
p. 160, ABC, T. 3.

Scotus was, judge the contrary. — Yet
Scotus adds one thing, which can by no
means be approved of, that before the
Council of Lateran Transubstantiation
was not an article of faith : for he said it
because he had not read the Council of
Rome under Gregory VII., nor that con
sent of the Fathers which we have cited
above.

A Franciscan published an Apologia Scoti, Paris, 1622, wherein he
defends Scotus against the censures of Bellafmine.

FRANCIS SUAREZ, JESUIT.

Haeretici ergo negant ex his verbis
[hoc est corpus meum] posse colligi hanc
Christi praesentiam, et ideo varias meta-
phoras aut figuratas expositiones confin-
gunt. Ex Catholicis vero solus Cajetanus
in commentario hujus articuli, qui jussu
Pii V. , in Romana editione expunctus est,
docuit, seclusa Ecclesiae auctoritate verba
ilia ad veritatem hanc confirmandum non
sufficere. — In 3 Thom., T. 3, qu. 75, art.
1, disp. 46, n. 3, p. 615, D.
Ex hac fidei doctrina colligitur primo,
corrigendos esse scholesticos, qui hanc
doctrinam de conversione hac, seu de tran
substantiatione non admodum antiquam
esse dixerunt, inter quos sunt Scotus, dis
tinct. 10, quaest, I, § Quantum ergo, et
distinct. 11, quaest. 3, et Gab., lect 41 in
canone. — Ibid., qu. x75, art. 8, disp. 50,
sect, i, p. 703, C.

Heretics, therefore, deny that this
presence of Christ can be obtained from
these words : This is My body, and there
fore they devise various metaphors or fig
urative expositions. But of Catholics,
Cajetanus alone, in his commentary on
this article, which was expunged in the
Roman edition by command of Pius V.,
- taught that apart from the authority of
the Church these words did not suffice for
confirming this trath.
From this doctrine of faith, it is ob
tained in the first place, that those of the
Schoolmen are to be corrected who have
said that this doctrine concerning this
conversion or transubstantiation is not
very ancient, , among whom are Scotus,
distinct. 10, quaest. 1, § Quantum ergo,
and distinct. 11, quaest. 3, and Gabriel
Biel, lect. 4 1 in canone.

GREGORY OF VALENTIA, JESUIT.

Denique observandum hoc loco est,
quod pradenter ab aliis etiam scriptoribus
Catholicis annotatum est. Non mirum-
esse, si in hac quaestione de Eucharistia
occurrant aliquae sententiae obscuriores
Patrum. — Considerari enim debet, morem
fuisse Patrum, ut de rebus fidei, cum non
dum essent aperte satis controversiae ab
haereticis motae securius et simplicius in
Ecclesia Catholica scriberent, et loqueren-

In fine, we must observe in this place
what has been prudently annoted by other
Catholic writers also. It is not strange
if in this question concerning the Eucha
rist there occur some very obscure pass
ages of the Fathers. — For we ought to
consider that it was the custom of the
Fathers, when controversies had not yet
been very openly moved by heretics, to
write and speak very securely and simply

270

THE CATHOLIC FAITH.

tur ; quod nimirum putarent, se non nisi
CathoHce ab omnibus intelligi. — De praes.
Christ, in Euch., c. 10, p. 381, FG.

in the Catholic Church concerning matters
of faith ; because, forsooth, they thought
that they would be understood by all only
in a Catholic manner. j

GABRIEL VASQUEZ, JESUIT.

Audito nomine transubstantiationis,
tanta inter Recentiores aliquos scholasticos
de natura illius exorta fuit controversia,
ut, quo magis se ab re extricare conati
fuerint, eo majoribus difficultatibus se ip
sos implicaverint. — In 3 S. Thom., T. 3,
qu. 75, art. 3, disp. 181, c. 1, n. 1, p.
147-

Having heard the name of Tran
substantiation, such a controversy arose
among some of the more modern School
men that the more they strove to extricate
themselves from the matter, the more they
entangled themselves in greater difficul
ties.

JOHN BARNESIUS, BENEDICTINE MONK.

Assertio Transubstantiationis, seu mu-
tationis substantialis panis, licet sit opinio
communior, non tamen est fides Ecclesiae :
Et Scripturae et Patres docentes psrov-
diav, sufficenter exponi possunt de ad-
miranda et supernaturali mutatione panis
per praesentiam' corporis Christi ei acce-
dentem, sine substantialis panis desitione.

— Msrovdiav illam' in augustissimo
sacramento factam,, plerique graves et
antiqui scriptores ita explicant, ut non fiat
per desitionem substantiae panis, sed per
receptionem supernaturalem substantiae
corporis Christi in substantiam panis. —
Catholico-Romano Pacificus, sect. 7, p.
849 ; Paralip. ad sect. 7, p. 850, 851, T. 2.
Ap. Brown, Fascic rer. expet. et-fug.

The assertion of Transubstantiation,
or of a substantial change of the bread,
though it be the more common opinion,
yet it is not the faith of the Church": And
the Scriptures and Fathers teaching a
change, can be sufficiently expounded of
the wonderful and supernatural change of
the bread by the presence of the body of
Christ added to it, without the departure
of the substance of the bread.
— That change made in the most
august Sacrament, many grave and ancient
writers so explained, that it may not take
place by the departure of the substance of
the bread, but by the supernatural recep
tion of the body of Christ into the sub
stance of the bread.

PHILIPPUS GAMACHAEUS.
Gamachaeus attributes John Chrysostom's Epistle to Caesarius to
another John, who flourished at the beginning of the sixth century, and
adds :

Adde quod nee transubstantiatio ejus Besides, neither had Transubstantia-
[Theodoreti] temporibus ita perspicue tra- tion been so clearly delivered and ex-
dita explicata fuerat, sicut hodie post gen- plained in the times of Theodoret as it is
eralem. Ecclesiae definitionem, quo etiam* to-day, after the general definition of the

THE CATHOLIC FAITH.

271

modo excusari potest ille Joannes Con-
stantinopolitanus. — Sum. Theol. in 3 D.
Thom., qu. 75, De primo, c. 3, p. 376,
col. 2, D., T. 3.

Church, in which way also that John of
Constantinople can be excused.

ADAM TANNER, JESUIT.

Si enim hoc ita est, fateantur ipsi
[adversarii], quaeso si lubet, multa fide
infallibili et divina esse credenda, quae in
scriptura sola non contineantur, nee ex ea
sola evidenter deducantur ; et tunc nihil
cum illis amplius magnopere contende-
mus, fateantur, inquam, — transubstantia
tionem in Eucharistia, etc. — Relat. com-
pend, de Colloq. Ratisb. , pars 2, c. 6,
p. 72.

For if this be so, let our adversaries
confess, I beg, if it please them, that
many things are to be believed with infal
lible and divine faith, which are not con
tained in Scripture alone, nor are evidently
deduced from it, and then we will no
longer vigorously contend with them. Let
them confess, I say, transubstantiation in
the Eucharist, etc.

PETRUS DE MARCA, ARCHBISHOP OF PARIS

Quantum enim interest inter panis
speciem in Sacramento et naturam hu-
manam in Incarnatione ! Conveniunt ta
men, quod sufficit ad institutum, in eo '
quod species panis est essentia et natura
distincta a corpore Christi sibi adjuncto :
licet ratio Eucharistiae id exigat, ut sub
stantia panis interior conversa fuerit in
illud corpus modo quodam, qui omnem
cogitationem exsuperat. Ceterum mutatio
ilia non officit quin panis qui videtur [id
est accidentia], suam naturam, extantiam,
et essentiam sive substantiam retineat, et
naturae verae proprietaetes ; inter quas est
alendi corporis humani facultas, etc. —
Unde consequitur, recte observatum a
Gelasio, saera'menta corporis et sanguinis
Christi divinam rem esse, quia panis et ,
vinum in divinam transeunt substantiam,
sancto spiritu perficiente, nempe in corpus
Christi spiritale, sed alia ex parte non de
sinere substantiam et naturam panis et
vini, sed ea permanere in suae proprietate
naturae. Quoniam scilicet, post quam
panis in divinam substantiam transivit
[non interiit integra panis natura, quam
substantiam quoque vocat, nee desivit :
sed], in suae proprietate naturae perman-
sit ad alendum corpus idonea, quod est
praecipuum confecti panis munus. — Quare

For how great is the difference be
tween the species of the bread in the Sac
rament, and the human nature in' the In
carnation ! Yet they agree in this, which
suffices for the institution, that the species
of the bread is, in its essence and nature,
distinct from the body of Christ joined to
it : though the reason of the Eucharist re-,
quires that the inward substance of the
bread should be converted into that body
in a certain manner which exceeds all
imagination. But that change does not
prevent that the bread which is seen [that
is', the accidents] retain its nature, being,
and essence or substance, and the proper-
' ties of its true nature ; among which is the
faculty of nourishing the human body,
etc.— Whence it' follows that it was cor
rectly observed by Gelasius, that the Sac
raments of the body and blood of Christ
are a divme thing, because the bread and
wine pass into a divine substance by the
agency of the Holy Spirit, namely, into the
spiritual body of Christ ; but on the other
hand, the nature and substance of the
bread does not cease to exist, but these
remain in the propriety of their own
nature. Since, forsooth, after that the
bread has passed into a divine substance,
the whole nature of the bread, which he

272

THE CATHOLIC FAITH

docujt [Theodoretus], mutationem quidem
in symbolis credendam fieri ex gratia : ita
tamen ut signa, quae videntur, a sua
natura non recedant : quod Eutychia-"
norum causam labefactabat. — Quoniam
vero incuriosius videbantur locuti plerique
veterum, qui constituta semel hac muta-
tione panis, nihil naturae panis permanere
docebant, aut docere videbantur ; Theodo
retus audacter ait et vere, symbola post
sanctificationem eam naturam servare quae
videtur : licet appellatione corporis et san
guinis decorata fuerint. — Opusc dissert.
de Euch. Sacram., p. 96, 98, 100, 101,
T. 5.

also calls the substance, has not perished,
nor ceased to exist : but has remained in
the propriety of" its own nature, fit for
nourishing the body, which is the especial
gift of bread which is made. — Wherefore,
Theodoret taught that we are indeed to
believe that a Ghange is made in the sym
bols by grace ; yet in such a way that the
signs which are seen do not depart from
their nature : which overthrew the cause of
the Eutychians. — But whereas most of the
ancients seem to have spoken unconcern
edly, who taught or seemed to teach, that
this change being once established, noth
ing of the nature of the bread remained ;
Theodoret says, boldly and truly, that the
symbols after the consecration preserve
that nature which is seen : though they
have been honored with the appelation of
, the1 Body and Blood.
,Two passages in this citation I have inclosed in brackets. The
first [id est, accidentia] is inserted in the Paris edition by the Roman
Catholic editor to destroy the meaning of the author. It is not found
in the original leaf cut out, and deposited by Archbishop Wake in St.
Martin's Library, nor in the edition which I have used. The rest of
the passage, if nothing else, discovers the interpolation. The second
passage [non interiit — sed] is omitted in the Paris edition, for the same
reason that the above passage is inserted. It is contained in the
original and in the present edition.

II est vray qu'il [S. Chrysostome]
semble exposer ce changement d'une
fafon particuliere en l'Epistre ecrite a
Caesarius, rapportee par Pierre Martyr de
la Bibliotheque Florentine ; a sjavoir que
le pain, estant consacre, ne change point'
de nature ny de substance, encore qu'il
quitte le nom de pain, et qu'il soit fait
un corps avec le vray Corps de Christ, de
mesme fa(jon que l'homine et la Divinite
unis ensemble sont un Christ. — II est
vray, qu'il met le Lecteur en pein, lors
qu'il dit, que ce Corps est rompu et man
ge, mais qui ne va point au retrait : car si
la natura du pain est conservee, qui em-
pesche que ce qui est materiel, non abeat
in secessum? comme Origene avoue, leqnel

It is true that St. Chrysostom seems
to explain this change in a particular
way in the Epistle written to Caesarius,
brought by Peter Martyr from the Flor
entine Library ; that is to say, that the
bread, being consecrated, does not change
in nature, nor in substance, although it
loses the name of bread and becomes a
body with the true body of Christ, in the
same manner that man and God conjoined
become one Christ. — It is true he puts the
reader in trouble, when he says that this
body is broken and eaten, but that it does
not go into the draught : for if the nature
of the bread is preserved, what hinders
that which is matter from going into the
draught? as Origin avows, who distin-

THE CATHOLIC FAITH. -

2 75

distingue en l'Eucharistie le materiel, et
ce qui arrive au pain par la consecration.
Mais S. Chrysostome a voulou parler avec
phis,de respect de l'Eucharistie, et n'a
pas voulou que Ton se persuadant, que ce
qui avoit este fait un mesme corps par
union, peut aller au retrait en ce qu'il avoit
de materiel. — Ceque l'on peut considerer
en ce point, est, que jusqu'a S. Chrysos
tome l'on a cru, que le pain est vrayement
le corps par un changement merveilleux,
qui arrive au pain, en ce qu'il n'est plus
simple pain, mais devient uni au Verbe
incarne, et a son corps naturel ; le pain ne
quittant point sa nature'; et neanmoins
n'allant point au retrait. — Theodoret,
Gelase et S. Chrysostome, ont reconnu un
changement real du pain, qui laisse pour-
tant les especes en leur substance natu-
relle ; mais leur donne une novelle condi
tion par grace, qui consiste a estre les
sacremens du corps et du sang de Jesus
Christ, a porter le nom des choses signi-
fiees, et a contenier le Verbe avec la chair
spirituelle qu'il communique ; et par ce
moyen le pain et le vin par l'operation du
S. Esprit Transeunt in divinam substan
tiam ainsi que parte Gelase. — Traitte du
Sacrem. de l'Eucharist, p. 122, 124, 143,
T. 5-

guishes the matter in the Eucharist from
that which arrives to the bread by the
consecration. . But St. Chrysostom has
wis*hed to speak with more reverence of
the Eucharist, and has not wished any
one to believe that that which had been
done in the same-body by union, could go
into the draught, in that which it has of
matter. — The conclusion which we must
come to on this point', is that before St.
Chrysostom, it was believed that the
bread was truly the Body, by a marvelous
transformation which happened to the
bread, so that it was no longer plain
bread, but becomes united to the Incar
nate Word and to His natural body ; the
bread not losing its nature ; and neverthe
less it does not go into the draught. —
Theodoret, Gelasius, and St. Chrysostom
have acknowledged a real change of the
bread, which leaves, however, the species
in their natural substance, but gives to
them a new condition by grace, which
consists in being the Sacraments of the
body and blood of Jesus Christ, in bear
ing the name of the things signified, and
in containing the Word with the spiritual
flesh which He furnishes ; and by this
means the bread and the wine by the
operation of fhe Holy Spirit pass into a
divine substance, as Gelasius says.

This treatise of P. de Marca was published after his death by Paul
Faget, his relation, in 1668, but was suppressed.

Stephanus Bai.uzius. — S'il est vry,
ce que j'ay de le peine a croire, que fue
Monseigneur ait compose le Traitez, que
M. Faget a fait imprimer sous son nom,
dont il se vante dans le Preface et dans le
Vie d'avoir les originaux escrits de la
main de l'auteur, nons ne scaurions em-
. pescher, que feu Monseigneur ne passe
dans I'esprit de beaucoup de gens pour
heretique au sujet de l'Eucharistie ; et par
consequent sa reputation en receura un
tres grand dommage. — Seconde lettre,
ecrite a Mons. le President Marca, p. 161,
T.5-

If it be true, that which I have had
difficulty in believing, that the late Lord
was the author of the Treatise which M.
F'aget has published under his name,
wherein he boasts in the preface and in
his Life of having the original manuscripts
in the handwriting of the author, we can
not prevent the late Lord from passing in
the judgment of many men, for a heretic
on the subject of the Eucharist ; and con
sequently his reputation will receive very
great injury.

2 74

THE CATHOLIC FAITH.

Enimvero viri quidam graves et eru-
diti, Heribaldus scilicet Autissiodorensis
episcopus, et Rabanus monachus, post-
modum Moguntinus archiepiscopus, tjui
modum interpretandae , mutationis juxta
sententiam Ambrosii et Augustini amplec-
tebantur, statim contrariis adversus Pas-
chasium scriptis certaverunt, non in eo
quod attinet ad veteram mutationem, sed
ad illius modum. — Ep. Lucae D'Achery,
p. 853, T. 3, Op. D'Achery.

For certain grave and learned men,
namely, Heribaldus, Bishop of Auxerre,
and Rabanus the Monk, afterwards Arch
bishop of Mentz, who adopted the method
of interpreting the change according to
the opinion of Ambrose and Augustine,
straightway contended against Paschasius
with, hostile treatises, not in regard to that
which pertains to the ancient change, but
to the manner of it.

PURGATORY.

THE CHURCH OF ROME.
The Church of Rome holds that there is a Purgatory, wherein the
souls of the departed, which are not perfectly freed from the blemish of
venial sin, are purged for a season with torment, till, made pure, they
are fitted to enter heaven. The period of punishment will be longer
or shorter according to the quality of the guilt. Moreover, the torments
of Purgatory far exceed any pains or tortures of this mortal life.
EXISTENCE OF A PURGATORY.
COUNCIL OF TRENT.

Quum Catholica Ecclesia, Spiritu sancto
edocta ex sacris Uteris et antiqua Patrum
traditione, in sacriis et novissime in hac
oecumenica synodo docuerit, purgatorium
esse, animasque ibi detentas fidelium suf
frages, potissimum vero acceptabili altaris
sacrificio juvari, praecipit sancta Synodus
episcopis, ut sanam de purgatorio doctri
nam a Sanctis Patribus et sacris conciliis
traditam a Christi fidelibus credi, teneri,
doceri et ubique praedicari diligenter
studeant. — Sess. 25, decret. de Purg., p.
173-

Whereas, the Catholic Church, in
structed by the Holy Spirit, has taught in
her holy Councils, and recently in this
general Synod, from the Holy Scriptures,
and the ancient tradition of the Fathers,
that there is a Purgatory, and that the
souls there detained are helped by the
suffrages of the faithful, but principally
by the acceptable sacrifice of the altar,
this holy Synod gives command to the
Bishops, that they be diligently careful,
that the sound doctrine concerning Purga
tory, handed down by the holy Fathers
and sacred Councils, be believed, held,
taught, . and everywhere preached by
Christ's faithful.

THE FAITH OF CATHOLICS.
BY BERRINGTON AND KIRK.
Catholics hold there is a Purgatory ; that is to say, a place or state
where souls, departing this life, with remission of their sins, as to the
guilt or eternal pain, but yet liable to some temporal punishment (of
275

276 TFIE CATHOLIC FAITH.
which we have just spoken) still remaining due_j or not perfectly freed
from the blemish of some defects which we call venial sins — are purged
before their admittance into, heaven, where nothing that is defiled can
enter. — Prop, xi, p. 354, Ed. Lond., 1830.
POSITION OF PURGATORY.
The Church of Rome has not determined anything formally as to
the place of Purgatory, but it is the common opinion of the Schoolmen
that a subterraneous receptacle for souls is situated near hell.
ROBERT BELLARMINE, CARDINAL AND JESUIT.
Habemus igitur, Purgatorium, In- We hold, therefore, that Purgatory,
fernum, ac limbos Patrum, et puerorum, Hell, and the Limbus of the Fathers, and
loca subterranea esse.' — De Purg. , L. 2, of children, are subterraneous places.
c. 6, p. 410, F., T. 2.
Octava [opinio] est communis Scho- The eighth opinion is the "common
lasticorum, Purgatorium esse infra viscera one of the Schoolmen, that Purgatory is
terrae inferno ipsi vicinum. — Ibid., L. 2, within the bowels of the earth, in the
c. 6, p. 410, A. vicinity of Hell itself.
THE TORMENTS OF PURGATORY.
The Council of Trent gives the minimum of what, is to be held in
regard to Purgatory. It does not require a belief that souls are tor
mented by a material fire, though such be the popular belief, and no
writer of that Church has ever maintained the contrary. The torments
are represented by Roman Catholic divines as surpassed only by those
of hell itself.
FRANCISCUS COSTERUS, JESUIT.
Excellunt [Purgatorii poenae] omnem The torments of Purgatory surpass
poenam, quam unquam aliquis passus est all torment which anyone ever suffered in
in hac vita :, nunquam in carne tanta in- this life. Never was such torment found
venta est poena ; licet mirabilia passi sunt in the flesh, though the Martyrs have
martyres, et multi nequiter iniqui tanta suffered wonderful things, and many un-
sustinuerint supplicia. — Enchirid., c. 14, just persons have miserably suffered so
de Purg., prop. 6, p. 507. great punishments. ,
ROBERT BELLARMINE, CARDINAL AND JESUIT.
De quarto, poenas Purgatorii esse Fourthly, the Fathers teach that the
atrocissimas, et cum illis nullas poenas _ torments of Purgatory are most horrible,
hujus vitae1 comparandas docent Patres. and that no torments of this life can be
— De Purg., L. 2, c. 14, p. 413, D., compared with them. .
T. 2.

THE CATHOLIC FAITH.

277

SCRIPTURE.
2 Mac 12 : 43-46. And making a gathering, he sent twelve thousand drachms
of silver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking. well
and religiously concerning the resurrection.
(For if he had not hoped that they that were slain should rise again, it would have
seemed superfluous and vain to pray for the dead.) 
It is therefore a holy and wholesome thought to pray for the dead, that they may
be loosed from sins.

Douay Version.
Matt. 3:11. I indeed baptiscyou in
water unto penance, but he that shall come
after me, is mightier than I, whose shoes
I am not worthy to bear ; he shall baptise
you in the Holy Ghost and fire.
lb. 5 : 25, 26. Be at agreement with
thy adversary betimes, whilst thou art in
the way with him : lest perhaps the adver
sary deliver thee to the judge, and the
judge deliver thee to the officer, and thou
be cast into prison.
Amen I say to thee, thou shalt not
go out from thence till thou repay the
last farthing. lb. 12 : 32. And whosoever shall
speak a word against the Son of man, it
shall be forgiven him : but he that shall
speak against the Holy Ghost, it shall not
be forgiven him neither in this world, nor
in the world to come.
Luke 3 : 16. — He shall baptise you
with the Floly Ghost and with fire.
lb. 12 : 58, 59. And when thou goest
with thy adversary to the prince, whilst
thou art in the way endeavour to be de
livered fj;om him : lest perhaps he draw
thee to the judge, and the judge deliver
thee to the exactor, and the exactor . cast
thee into prison.
I say to thee, thou shalt not go out
thence, until thou pay the very last mite.
I Cor. 3 : 13-15. Every man's work
shall be manifest : for the day of the Lord
shall declare it, because it shall be revealed

King James' Version.
Matt. 3 : n. I infleed baptise you
with water unto repentance : but he that
cometh after me is mightier than I, whose
shoes I am not worthy to bear : he t shall
baptise you with the Holy Ghost, • and
with fire : 1
lb. 5 : 25, 26. Agree with thine ad-
- versary quickly-, while thou art in the way
with him ; lest at- any time the adversary
deliver thee to the judge, and the judge
deliver thee to the officer, and thou be cast '
into prison. Verily I say unto thee, Thou shalt by
no means come out thence, tiil thou hast
paid the uttermost farthing.
lb. 12 : 32. And whosoever speaketh
a word against the Son of man, it shall be
forgiven him : but whosoever speaketh
against the Holy Ghost, it shall not be
forgiven h'im, neither in this world, nor in
the world to cpme.
Luke 3 : 16. — He shall baptise you
with the Holy Ghost and with fire.
lb. 12 : 58, 59. When thou goest
with thy adversary to the magistrate, as
-thou art in the way, give diligence that
thou mayest be delivered J rom him ; lest
he hale thee to the judge, and the judge
deliver thee to the officer, and the officer
cast thee into prison.
I tell thee, thou shalt not depart
thence,- till thou hast paid the very last
mite. I Cor. 3 : 13-15. Every man's work
shall be made manifest : for the day shall
declare it, because it shall be revealed by

278

THE CATHOLIC FAITH.

in fire : and the fire shall try every man's
work, of what sort it is.
1 Pet. 3 : ig, 20. In which also com
ing He preached to those spirits that were
in prison :
Which had been sometime incredu
lous, when they waited for the patience of
God in the days of Noe, when the ark was
a building : wherein a few, that is, eight
souls, were saved by water.

fire ; and the fire shall try every man's
work of what sort it is.
1 Pet. '3 : ig, 20. By which also He
went and preached unto the spirits in
prison ;
Which sometime were disobedient,
when once the long-suffering of God
waited in the days of Noah, while the
ark was a preparing, wherein few, that is, .
eight souls were saved by water.

EXAMINATION OF THE TEXTS
CITED BY THE CHURCH OF ROME, IN PROOF OF A PURGATORY.
Roman Catholics lay great stress on the fact that according to
Matt. 12 ;32, sins against the Holy Ghost shalLbe forgiven "neither in
this world, nor in the world to come." Therefore, say they, by implica
tion some sins are remitted in the next world. But the phrase means
nothing more than that such a sin will never be forgiven, as is evident
from Mark 3 : 29 and Luke 12 : 10, where it is said expressly that blas
phemy against the Holy Ghost will never be forgiven. As to this and
the other texts, we submit ourselves to the interpretation of the Catholic
Church. The Book of Maccabees is not in the Canon.

Matt. 3 : n and Luke 3 : 16.
Century IV.
BASIL, BISHOP- OF CAESAREA.

Ovrw? dxdXovBov xai dvay-
xaiov rdv fiaandBivra kv xw avpi,
xovxidnv, iv tw Xoyw SiSadxa-
Xia?, x. r. X. — De Bapt. (op. dub.), L.
1, qu. 2, n. 10, p. go3, T. 2.

Thus it is befitting and necessary that
he who has been baptised in fire, that is,
in the word of doctrine, etc.

Century V.
CYRIL, BISHOP OF ALEXANDRIA.
HapEixdZsi ydp oipai avpi xyv
rov dyiov Uvevparo? Svvapiv, xai
r^r si? ypd? aap' avrov tsXov-
pivyv kvipysiav dpyxrixyv ¦ —
Contr. Jul., L. 7, p. 24g, BC.

For he compares to fire, I think, the
power of the Holy Spirit, and the cleans
ing operation perfected in us by Him.

THE CATHOLIC FAITH.

279

Century XI.
THEOPHYLACTUS, ARCHBISHOP OF ACRIDA.

Ti Si ravra SsXovdi ; rd pkv
fiaaridsi vpa? iv avsvpari xai
avpi, apoSyXov aavtw?- xai ydp
roi? 'AaodrdXoi? iaspips xd avsvpa,
xai avpivai yXwddai wepBydav ps-
piZ'ipsvai avxoi?. — In Luc. 3 : 16, p.
295, B., T. 1.

But what does this -mean? He shall
baptise you with the Spirit and with fire.
It is very evident ; for He sent the Spirit
upon the Apostles, and fiery-cloven tongues
appeared and rested upon them.

Century XVI.
JOHN MALDONATUS, JESUIT.
Sunt qui ignem hoc loco purgatorium Some interpret the fire in this place

interpretentur. — Sed dubium non est, quin
per ignem Spiritus Sanctus significetur. —
In Matt. 3 : II, p. 114, T. I.

by purgatory. — But there is no doubt but
that by fire the Holy Spirit is signified.

FRANCISCUS RIBERA, JESUIT.
F'or insomuch , were they baptised of
the Holy Spirit, that the whole house in
which they were sitting was filled. From
this place -we understand that in Matt. 3.
— He shall baptise you in the Holy Spirit
and fire.

In tantum enim Spiritu sancto bapti-
zati sunt, ut repleretur tota domus, in qua
erant sedentes. Ex quo intelligimus illud
Matth. 3. — Ipse vos baptizabit in Spiritu
sancto et igne. — Com. in Joel. 2, n. 54,
55, P- 153-

Mvatt. 5 : 25, 26, and Luke 12 : 58, 59.
Century VIII.
VENERABLE BEDE, PRIEST.

Adversarius quippe noster in via, est
Sermo Dei, contrarius nostris carnalibus
desideriis in praesenti via. — Exactor mit-
tet in carcerem, quia per malignum Spiri
tum in inferno retruditur, quousque dies
judicii veniat, ex quo jam in inferni igni-
bus simul et ipse crucietur. — Id est, donee
etiam minima peccata persolvas. Quae
quia semper solvere poenas patiendo, sed
nunquam persolvere veniam consequendo
poteris (neque enim ibi veniae locus erit;,
nunquam exibis inde, ubi perpetuas oper-
um poenas lues. — In Luc. 12, c. 56, p.
180, T. 11.

Our adversary in the way, forsooth, is
the word of God, contrary to our carnal
desires in the present way. — The officer
shall cast him into prison, because by a
malignant spirit he is thrust down into
hell, till the day of judgment come, from
which time he also shall- at the same time
be tortured in the fires of hell. — That is,
until thou discharge even the least sins.
Because thou wilt be able always to pay
them by suffering punishments, but never
able to discharge them by obtaining par
don (for there will be no place of pardon
there), thou wilt never go out thence,
where thou payest perpetual penalties for
thy works.

280

THE CATHOLIC FAITH.

Century IX.
WALAFRIDUS STRABO, MONK OF FULDA.

'Non exies inde,' id est quia de in
ferno nemo erit, donee novissimum quad-
rantem reddat : ' donee, ' pro ' semper '
accipitur. — Expos, in Quat. Evang. in
Matt., col. S77, C, Pat. Lat. T. 114.

' Thou shalt not go out thence,' that
is, because no one will be out of hell till
he repay the last farthing: 'till,' is re
ceived for ' ever. '

CHRISTIANUS DRUTHMARUS, ABBOT OF CORBIE.

' Amen dico tibi, non exies inde,
donee reddas novissimum quadrantem.'
' Donee ' hic etiam pro aeterno ponitur,
quia qui in infernum introierit, ulterius
non exibit. Quasi dicat in aeternum non
exibis inde : et ibi persolvas tormenta pro
minimis etiam peccatis, quae per quadran
tem intelliguntur. — In Matt., c. n, col.
1309, C, Pat. Lat. T. 106.

' Truly I say unto thee, thou shalt
not go out thence, till thou repay the last
farthing : ' Till ' is here also put for eter
nity, for whoever shall enter into hell, will
not go out thereafter. As muen as to
say : Thou shalt not go out to all eternity ;
and there thou mayest pay the torments
for the least sins even, which are compre
hended by the farthing.

Century XII.

EUTHEMIUS
"Ew? oi adv, o xarsSixddBy?,
vaodrr/dy, rovridnv, ov py i^iXBy?
ixEiBiv aoTE. 'Asi ydp xaraSixd-
Zovrai xoXdZsdBai oi rqiovroi. — In
Luc. 12:59, c. 46, p. 485, T. 2.

, A MONK.
Until thou endure all for which thou
wast condemned, that is, thou shalt never
come out thence. F'or such ones are con
demned to be punished forever.

Century XV.
DIONYSIUS A RYCHEL, A CARTHUSIAN.

' Et in carcere,' id est,'lacum inferni
mittaris, in aeternum damnatus, quia non
satisfacit offenso. — ' Donee reddas novis
simum quadrantem,' id est, pro minima
culpa satisfacias, hoc est, nunquam redi-
meris, quoniam in inferno nulla est satis-
factio. — In Matt. 5, art. 10, c. 5.

And thou shalt be cast into prison,
that is, into the pit of hell, condemned for
eternity, because he does not give satis
faction for his offense. — ' Till thou repay
the last farthing,' that is, till thou g'ivest
satisfaction for the least sin, that is, thou
shalt never be redeemed, since there is no
satisfaction in hell.

Century XVI.
DIDACUS STELLA.

Non intelligas quod aliquando exiet,
quia, 'donee,' -particula in sacris Uteris
temporis aeternitatem significat. — Enar.
in Luc. 12, p. 99.

You may not understand that he will
at some time go out, because the particle
' till ' in the Sacred Writings signifies eter
nity of time. .

THE CATFIOLIC FAITH.

28l

FRANCISCUS TOLETUS, CARDINAL AND JESUIT.

Et hac ratione applicatur ei qui ante
tribunal Dei comparabit sine poenltentia
peccatique remissione in hac saecula facti ;
mittetur profecto in carcere Inferni, quo-
usque, satisfaciat debito ; non quod ali
quando satisfaciet, id enim numquam fiet,
nee eripietur in aeternum, sed id solum
dicitur, quod non aliter liberabitur : et iste
sensus est germanus et accomodatus para-
bolae. — In Luc. 12, annot. 90, p. 807,

And for this reason the remark is
applied to him who shall stand before the
tribunal of God without penitence and re
mission of sin made in this world. He
shall be certainly sent into , the prison of
Hell until he satisfy for his debt ; not that
he will ever satisfy for it, for this will
never be, nor shall he ever be delivered ;
but this only is said, that he shall not be
otherwise delivered ; and this sense is
proper and conformable to the parable.

JOHN MALDONATUS, JESUIT.

Quod autem dicit, nos inde non exi-
turos donee ultimum quadrantem persol-
vamus, non significat, ut ait Augustinus,
exituros postea, sed nunquam exituros,
quia qui in inferno sunt, cum semper
debitas poenas solvant, quia pro quolibet
mortali peccato infinitas poenas debent,
nunquam persolvunt. — In Matt. 5 : 25,
p. 165, 166.

But as to'what He says, that we shall
not go out thence till we pay the last
farthing, He does not signify, as Augus
tine says, that we shall go out afterwards,
but that we shall never go out, because
they that are in hell, inasmuch as they
ever pay - due punishment, because for
every mortal sin whatever, they owe in
finite punishments, they never discharge
them.

Century XVII.

FRANCIS SUAREZ, JESUIT.

Sed hic locus perobscurus est, et non
spectans ad praesentem controversiam,
quia valde probabile est omnia ilia mem
bra significare aeternam condemnationem
et poenam majorem vel minorem pro qual-
itate delictorum. — In 3 S. Thom.,- T. 4,
disp. 45, sect. 1, n. 13, in Matt. 5, p.
926, A.

But this place is very obscure, and
does not pertain to the present contro
versy, because it is very probable that all
those clauses signify eternal condemnation
and a greater or less punishment accord
ing to the quality of the offences.

CORNELIUS JANSENIUS, BISHOP OF GHENT.

Quare neque hoc loco recte quis ur-
gere potest purgatorii probationem. — Com.
in Concord. Evang., c. 4, in Matt. 5 et
Luc. 6, p. 240, C.

Wherefore neither can any one rightly
urge the proof of Purgatory from this
place.

282

THE CATHOLIC FAITH.

. Matt. 12 : 32.
HILARY, BISHOP OF POICTIERS.

Nam cum caetera dicta gestaque liber-
ali venia relaxentur, caret misericordia, si
Deus negetur in Christo. — In Matt. 12 : 32,
c. 17, p. 3gi, T. 3.
ST. JEROME;
Ergo quicumque opera Salvatoris
Beelzebub principi daemoniorum deputa-
vit, et dixerit filium Dei habere spiritum
immundum, huic nullo tempore blasphe-
mia remittetur. — In Matt. 12 : 32, L. 2,
p. 22, B., T. 6.

For while other sayings and acts are
forgiven with a liberal pardon, he is with
out mercy, if' God is denied in Christ.
A PRIEST.
Therefore whosoever shall impute the
works of our Saviour to Beelzebub the
prince of daemons, and shall say that the
Son of God has an unclean spirit, to him
the blasphemy is never remitted.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

'H Si tov IIvEvparo? fiXadcpy-
pia ovx dcpsBydsrai, ovSi psra-
voovdi. — Hom. 44 al. 45 in Matt. 12,
c. 3, p. 505, E., T. 7.

But blasphemy against the Spirit is
not remitted., not even to those who
repent.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Quod autem dicunt, Si peccavirhus in
Spiritum Sanctum, quia exsufflavimus bap-
tismum vestrum, ut quid nos quaeritis,
cum remitti nobis hoc peccatum omnino
non possit, dicente Domino, Qui pecca
verit in Spiritum Sanctum non remittetur
ei, neque in hoc saeculo, neque in futuro.
— Ep. 185, ad Bonifac, c. II, n. 48, col.
815, Pat. Lat. T. 33.
' Non habet remissionem in aeter
num, sed reus erit aeterni delicti ; ' quid
est aliud, quam id quod secundum Mat-
thaeum legitur, ' Non remittetur ei, neque
in hoc saeculo, neque in futuro ? ' Aliis
quippe verbis et alio loquendi modo ea
dem ipsa est expressa sententia. — Serm.
71, in Matt. 12:32, c. 8, n. 13, col. 452,
lb., T. 38. Century VI

But as to what they say, If we have
sinned against the Holy Spirit, because
we have rejected your baptism, why do
you seek us, since this sin cannot be re
mitted to us at all, the Lord saying :
Whosoever shall sin against the ' Holy
Spirit, it shall not be forgiven him,
neither in this this world, nor in the world
to come. ' He never has forgiveness, but shall
be guilty of an everlasting sin ' ; what else
is this than what is read according to
Matthew : It shall not be forgiven him,
neither in this world, nor in the world- to
come ? The very same sentence, surely,
is expressed in other words, and in another
nianner of speaking.

FULGENTIUS, BISHOP OF RUSPE.

Si quis tenens fidem, — sic agit poeni-
tentiam pristini cujuslibet erroris, — liber
erit ab illo verbo quod adversus Spiritum
Sanctum dicitur, quod dicenti non dimit-

If any one holding the faith thus re
pents of every past error whatsoever, he
will be clear of that word which is spoken
against the Holy Spirit, which is remitted

THE CATHOLIC FAITH.

283

titur, neque in hoc saeculo neque in futuro.
Hoc enim verbo Dominus et Salvator nos
ter non aliqua peccata insinuavit in futuro
saeculo dimittenda quae in hoc saeculo
dimissa non fuerint. — De Rem. pecc,
L. I,, c. 14, col. 547, Pat. Lat. T, 65.

to him who speaks it, neither in this world,
nor in the world to come. For by this
word our Lord and Saviour did not insin
uate that some sins would be forgiven in
the world to come, which were not for
given in this world.

Century XI.
THEOPHYLACTUS, ARCHBISHOP OF ACRIDA.

OvxdcpsBydExai ovv rovrw ovte
ivravBa ovte ixsi. 'AXXd xai iv-
ravBa xai ixsi xipopyBydsxai. — In
Matt. 12, p. 61, B., T. i.

It shall not be remitted him, there
fore, either here or there. But he shall
be punished both there and here.

1 Cor. 3 : 13-15.
See citations from the Fathers on this text in Chapter V.
In 1 66 1 a French New Testament was published at Bordeaux, in
which the word Purgatory was interpolated in 1 Cor. 3:15, which read
ing was adopted by Girodon in his edition in 1662. and in the second
Bordeaux, published in 1686.

¦ ?> , Par le feu de Purgatoire.
1 Par le feu, a scavoir de Purgatoire.
Par le feu du Purgatoire.
— Cited by Cotton, " Memoir of a
French New Testament," p. 67.

By the fire of Purgatory.
By the fire, namely, of Purgatory.
By the fire of Purgatory.

ROBERT BELLARMINE, CARDINAL AND JESUIT.

Omnes tamen veteres videntur accep-
isse per illam diem, diem ultimi judicii, ut
Theodoretus, Theophylactus, Anselmus,
et alii, quorum mihi videtur verissima sen-
tentia ; quamvis neutra repugnet Purga
torio. — De Purg., L. 1, c. 5, p. 3g4, E.

Yet all the ancients seem to have un
derstood by that day, the day of the last
judgment, as Theodoret, Theophylactus,
Anselm and others, whose opinion seems
to me most true ; though neither is repug
nant to Purgatory.

Century XVII.
GREGORY OF VALENTIA, JESUIT.

Secundo [objicit Kemnitius], Theo
doretus, Oecumenius, Item Alcuinus, et
Glossa Ordinaria. Ignem ilium esse in-

Secondly [Kemnitius objects], Theo
doret, Oecumeni, Alcuin, likewise, and
the Ordinary Gloss, understand that fire

284

THE CATHOLIC FAITH.

telligunt eundem ipsum ignem ultimae
conflagrations, quo dicunt, eos qui super
fundamentum aedificaverint lignum, foe-
num, etc., id est, peccata leviora, esse in
postremo illo die purgandos. — De Purg.,
c 3, p. 8g8, F.

to be the very same as the fire of the
last conflagration, by which, they say, they
who build upon the foundation wood, hay,
etc. , that is, lighter sins, are to be purged
in that last day.

1 Peter 3 : 18-20.
Century IV.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Jam ut arbitror, attenditur ordo ver-
borum, ' Christus mortificatus carne, vivi-
ficatus autem spiritu.' In quo spiritu
veniens praedicavit et illis spiritibus qui
increduli fuerant aliquando in diebus Noe :
quoniam priusquam veniret in carne pro
nobis moriturus, quod semel fecit, saepe
antea veniebat in Spiritu ad quos volebat,
visis eos admonens, sicut volebat, utique
in spiritu, quo spiritu et vivificatus est,
cum in passione esset carne mortificatus.
Ep. 164, Evodio, c. 6, n. 18, col. 716,
Pat. Lat. T. 33.

Now, as I think, the order of the
words is as follows : Christ being morti
fied in the flesh, but vivified in the spirit.
Coming in this spirit, he preached to those
spirits even which had -been some time
incredulous in the days of Noah. Since
before that He came in the flesh to die for
us, which He did once, He often before
came in the Spirit to whom He would,
admonishing them in visions, as He would,
in the spirit surely, in which spirit He was
vivified also, when He was mortified in
the flesh in His Passion.

Century V.
CYRIL, BISHOP. OF ALEXANDRIA.

Aid ri)? si? dSov xarafiddsw?,
tov? aidrsvovra? xai iaEyvwxdra?
avrdv yXevBipwds twv rov Bavd-
tov Ssdpwv. — Frag, in 1 Pet. 3 : ig, 20,
col. 1016, A., Pat. Gr. T. 74.

By His descent into Hades, He liber
ated from the bonds of death those who
were faithful and had known Him.

Century VIII.
VENERABLE BEDE, PRIEST.

Qui nostris temporibus in carne veni
ens iter vitae mundo praedicaverit, ipse
etiam ante diluvium eis qui tunc increduli
erant et carnaliter vivebant, spiritu veni
ens praedicavit.

He Who in our times, coming in the
flesh, preached the way of life to the
world, He even before the deluge, com
ing in the spirit preached to those who
were then incredulous and were living
carnally.

THE CATFIOLIC FAITH.

285

' Bede's MSS. read "carne" instead of "carcere,'' but he says that
some Codices had "carcere." Of the latter reading he says :

Quod ad eandem pravorum atque in-
credulorum intentionem respicit, quia quo
niam tenebris obscuratum habent sensum,
merito etiam in hac vita in carcere con-
clusi esse dicuntur. In quo videlicet car
cere, interioribus adhuc tenebris, hoc est
caecitate mentis et operibus injustis gra-
vantur, donee carne soluti, in tenebras
exteriores et in carcerem projiciantur
aeternae damnationis : de quo Dominus in
Evangelio, Et judex (inquit) tradat te
.ministro et in carcerem mittaris. — In 1
Pet. 3, p. 229, 230, T. 12,

This refers to the same intention of
depraved and incredulous men, who, since
they have their understanding obscured -
by darkness, are justly said to be shut up
in a prison in this life even. In which
prison indeed, they are still oppressed
with interior darkness, that is, with blind
ness of mind and unjust works, until
loosed from the flesh, they are cast forth
- into outer darkness and into the prison of
eternal damnation, of which our Lord in
the Gospel says : And the judge shall
deliver thee to the minister, and thou
shalt be cast into prison.

Chapter I.

THE CHURCH OF ROME.
The Church of Rome holds that at death the souls of the just —
those who will' be eventually saved — if they have been guilty of faults
or small sins, commonly called venial sins, will have to suffer the tor
ments of Purgatory till they are purified, and then they will be received
into heaven.
ROBERT BELLARMINE, CARDINAL AND JESUIT.

Vocatur ergo tertio Purgatorium, lo
cus quidam, in quo tamquam in carcere
post hanc vitam purgantur animae, quae
in hac non plene purgatae fuerunt, ut
nimirum sic purgatae in coelum ingredi
valeant, quo nihil intrabit coinquiriatum.
— De Purg., L. 1, c. I. p. 390, F., T. 2.

In the third place, therefore, there is
a certain place called Purgatory, in which,
as in a prison, souls are purged after this
life, which were not fully purged in this
life, that forsooth, being thus purged,
they may be able to enter into heaven,
where nothing defiled shall enter.

. THE CLIFTON TRACTS.
The [Roman] Catholic doctrine concerning Purgatory may be
briefly stated thus : that Almighty God has appointed in the next world
a third place, which is neither heaven nor hell, but a middle place, as it
is called, in which certain, who will in the end go to heaven, are for a
while detained. — Tract. 10, p. 3, vol. i.

286

TFIE CATHOLIC FAITH.

THE CATHOLIC CHURCH.
The Catholic Church held that the souls of the just, at the moment
of leaving the body, entered at once upon the joys of Paradise, while.
the souls of the wicked were cast into torment. The Church knew of
no "middle place," called Purgatory, but we are distinctly told that if
we fail to reach the kingdom we surely fall into hell, for the Scriptures
make mention of these two places only. The Fathers often tell us that
we are not to bewail the faithful dead, like the heathen who had no
hope, but rather to look upon them as gone before us to their eternal
rest, and therefore the Church sung psalms and hymns over them as
having already crossed the stormy sea of life and entered the haven of
rest. They say nothing about the just being detained in a place of
torment till they are made pure, for, they say, it is impossible for them
to be punished after death, as the trials and scourges of the righteous
cease then instead of commencing. SCRIPTURE.
The Holy Scriptures mention the existence of but two places after
this life — heaven and hell.

King James' Version.
Ezech. 18 : 20. The soul that sin-
neth, it shall die. The son shall not bear
the iniquity of the father, neither shall the
father bear the iniquity of the son : the
righteousness of the righteous shall be
upon him, and the wickedness of the
wicked shall be upon him.
Matt. 7 13, 14. Enter ye at the
strait gate : for wide is the gate, and broad
is the way, that leadeth to destruction,
and many there be which go in thereat.
Because strait is the gate, and narrow
is the way, which leadeth unto life, and
few there be that find it.
lb. 8:11, 12. And I say unto you,
That many shall come from the east and
west, and shall sit down with Abraham,
and Isaac, and Jacob, in the kingdom of
heaven :
But the children of the kingdom shall
be cast out into outer darkness : there
shall be weeping and gnashing of teeth.

Douay Version.
Ezech. 18 : 20. The soul that sin-
neth, the same shall die : the son shall not
bear the iniquity of the father, and the
father shall not bear the iniquity of the
son : the justice of the just shall be upon
him, and the wickedness of the wicked
shall be upon him.
Matt. 7 : 13,, 14. Enter ye in at the
narrow gate : for wide is the gate, and
broad is the way that leadeth to destruc
tion, and many there are who go in thereat.
How narrow is the gate, and" strait is
the way that leadeth to life : and few there
are that find it.
lb. 8 : 11, 12. And I say to you
that many shall come from the east and '
the west, and shall sit down with Abra
ham, and Isaac, and Jacob in the king
dom of heaven :
But the children of the kingdom shall
be cast out into the exterior darkness :
there shall be wailing and gnashing of
teeth.

THE CATHOLIC FAITH.

287

lb. 13 : 49, 50. So shall it be at the
end of the world : the Angels shall come
forth, and sever the wicked from among
the just, And shall cast them into the furnace
of fire : there shall be wailing and gnash
ing of teeth.
lb. 25 . 33, 34, 41. And He shall
set the sheep on His right hand, but the
goats on the left.
Then shall the King say unto them
on His right hand, Come, ye blessed of
My Father, inherit the kingdom prepared
for you from the foundation of the world.
Then shall He say also unto them on
the left hand, Depart from Me, ye cursecL
into everlasting fire, prepared for the devil
and his angels.
Mark 16 : 16. He that believeth and
is baptized shall be saved ; but he that
believeth not shall be damned.
Luke 12 : 10. And whosoever shall
speak a word against the Son of man, it
shall be forgiven him : but unto him that
blasphemeth against the Holy Ghost it
shall not be forgiven.
John 3 : 36. He that believeth on
the Son hath everlasting life : and he that
believeth not the Son shall not see life ;
but the wrath of God abideth on him.
lb. 5 : 29. And shall come forth ;
they that have done good, unto the resur
rection of life r and they that have done
evil, unto the resurrection of damnation.
Rom. 2 : 6-9. Who will render to
every man according to his deeds :
To them who by patient contenuance
in well doing seek for glory and honour
and immortality, eternal life :
But unto them that are contentious,
and do not obey the truth, but obey un
righteousness, indignation and wrath,
Tribulation and anguish, upon every
soul of man that doeth evil ; of the Jew
first, and also to the Gentile.

lb. 13 : 49, 50. So shall it be at the
end of the world. The Angels shall go
out and shall separate the wicked from
among the just.
And shall cast them into the furnace
of fire : there shall be weeping and gnash
ing of teeth.
lb. 25 : 33, 34, 41. And Fie shall
set the sheep on His right hand, but the
goats of the left.
Then shall the King say to them that
shall be on His right hand : Come, ye
blessed of My Father, possess you the
kingdom prepared for you from the foun
dation of the world.
Then He shall say to them also that
shall be on His left hand : Depart from
Me, you cursed, into everlasting fire which
was prepared for the devil and his angels.
Mark 16 : 16. He that believeth and
is baptized, shall be saved : but he that
believeth not shall be condemned.
Luke 12 : 10. And whosoever speak
eth a word against the Son of man, it
shall be forgiven him : but to him that
shall blaspheme against the Holy Ghost it
shall not be forgiven.
John 3 : 36. He that believeth in
the Son, hath life everlasting : but he that
believeth not the^Son, shall not see life,
but the wrath of God abideth on him.
lb, 5 : 29. And they that have done
good things, shall come forth unto the
resurrection of life ; but they that have
done evil, unto the resurrection of judg
ment. Rom. 2 : 6-9. Who will render to
every man according to his works :
To them indeed, who, according to
patience in good work, seek glory and
honour and incorruption : eternal life.
But to them that are contentious, and
who obey not the truth, but give credit to
iniquity, wrath and indignation.
Tribulation and anguish upon every
soul of man that worketh evil, of the Jew
first and also of the Greek.

28'8

THE CATHOLIC FAITH.

lb. 6 : 23. F'or the wages of sin is
death ; but the gift of God is eternal life
through Jesus. Christ our Lord.
lb. 8 : 13. For if ye live after the
flesh, ye shall die: but if ye through the
Spirit, do mortify the deeds of the body,
ye shall live.
Gal. 6 : 8. For he that soweth to
his flesh shall of the flesh reap corrup
tion ; but he that soweth to the Spirit shall
of the Spirit reap life everlasting.

lb. 6 ¦ 23. For the wages of sin,, is
death. But the grace of God, life ever
lasting in Jesus Christ our Lord.
lb. 8 : 13. For if you live accord
ing to the flesh, you shall die. But if by
the spirit you mortify the deeds of the
flesh, you shall live.
Gal. 6:8. For he that soweth in
his flesh, of the flesh also shall reap cor
ruption. But he, that soweth in the spirit,
of the spirit shall reap life everlasting.

The Holy Scriptures teach those who have led pious lives to meet
death with joy and gladness.

Job 19 : 26. And though after my
skin worms destroy this body, yet in my
flesh shall I see God.
Ps. 116 : 7. Return unto thy rest, O
my soul ; for the Lord hath dealt bounti
fully with thee.
Luke 2 : 29. Lord, now lettest Thou
Thy servant depart in peace, according to
Thy word :
' 2 Cor." 5:1,2. F'or we know that, if
our earthly house of this tabernacle were
dissolved, we have a building of God, a
house not made with hands, eternal in the
heavens. For in this we groan, earnestly desir
ing to be clothed upon with our house
which is from heaven.
Philip. 1 : 23. F'or I am in a strait
betwixt two, having -a desire to depart,
and to be with Christ ;' which is far
better :
1 Thess. 4 : 13, 14. But I would not
have you to be ignorant, brethren, concern
ing them which are asleep, that ye sorrow
not, even as others which have no hope.
For if we believe that Jesus died and
rose again, e'ven so them also which sleep
in Jesus will God bring with Him.
2 Tim. 1:12, For the which cause I
also suffer these things : nevertheless I am
not ashamed ; for I know whom I have
believed, and am persuaded that He is

Job ig : 26. And I shall be clothed
again with my skin, and in my flesh I
shall see my God.
Ps. 114:7. Turn, O my soul, into
thy rest : for the Lord had been bountiful
unto thee.
Luke 2 : 2g. Now Thou dost dismiss
Thy servant, O Lord, according to Thy
word in peace.
2 Cor. 5:1, 2. F'or we know, if our
earthly house of this habitation be dis
solved, that we have a building of God, a
house not made with hands, eternal in
heaven. For in this also we groan, desiring to
be clothed upon with our habitation that
is from heaven.
Philip. 1 : 23. But I am straitened
between two ; having a desire to be dis- '
solved and to be with Christ, a thing by.
far the better.
1 Thess. 4 : 12, 13. And we will not
have you ignorant, brethren, concerning
them that are asleep, that you be not s6r-
rowful, even as others who have no hope.
For if we believe that Jesus died and
rose again, even so them who have slept
through Jesus will God bring with Him.
2 Tim. 1 : 12. For which cause I
also suffer these things : but I am not
ashamed. For I know whom I have be
lieved, and am certain that He is able to

THE CATHOLIC FAITH.

able to keep that which I have committed
unto Him against that day.
lb. 4:6, 7, 8. For I am now ready
to be offered, and the time of my depart
ure is at hand.
I have fought a good fight, I have
finished my course, I have kept the faith.
Henceforth there is laid up for me a
crown of righteousness, which the Lord,
the righteous judge, shall give me at that
day: and not to me only, but unto all
them also that love His appearing.
Rev. 2 : 10. Be thou faithful unto
death, and I will give thee a crown of
glory.

keep that which I have committed unto
Him, against that day.
lb. 4:6,7. For I am even now ready
to be sacrificed : and the time of my disso-
solution is at hand.
I have fought a good • fight, I have
finished my course, I have kept the faith.
As to the rest, there is laid up for me
a crown of justice, which the Lord the
just judge will render to me in that day :
and not only to me, but to them also that
love His coming. '
Apocalypse 2 : 10. Be thou faithful
unto death : and I will give thee, the
crown of life.

The Holy Scriptures teach us that the righteous, at death, enter at
once upon the joys of Paradise.

Eecles. 7 : 12. Then shall the dust
return to the earth as it was : and the
Spirit shall return unto God Who gave it.
Luke 16 : 22, 25. And it came to
pass, that the beggar died, and was carried
by the Angels into Abraham's bosom : the
rich man also died, and was buried.
But Abraham said, Son, remember
that thou in thy lifetime receivedst thy
good things, and likewise Lazarus evil
things :. but now he is comforted, and thou
art tormented. John 5 : 24. Verily, verily, I say unto
you, He that heareth My word, and be
lieveth on Him that sent Me, hath ever
lasting life, arid shall not come into con
demnation ; but is passed from death unto
life. lb. 17 : 24. Father, I will that they
also, whom Thou hast given Me, be with
Me where I am ; that they may behold
My glory, which thou hast given Me.
Acts 7: 59. And they stoned Stephen,
calling upon God, and saying, Lord Jesus,
receive my spirit.

Eecles. 12:7. And the dust return
into its earth, from whence it was, and the
spirit return to God, Who gave it.
Luke 16 : 22, 25. And it came to pass
that the beggar died, and was carried by
the Angels into Abraham's bosom. And
the rich man also died : and he was buried
in hell. And Abraham said to him : Son, re
member that thou didst receive good
things in thy lifetime, and likewise Laz
arus evil things :-but now he is comforted,
and thou, art tormented.
John 5 : 24. Amen, amen I say unto
you, that he who heareth My word, and
believeth Him that sent Me, hath life
everlasting ; and cometh not into judg
ment, but is passed from death to life.
lb. 17 : 24. Father, I will that where
I am, they also whom Thou hast given Me
may be with Me : that they may see My
glory which Thou hast given Me.
Acts 7: 58. And they stoned Stephen,
invoking and saying : Lord Jesus receive
my spirit.

290

THE CATHOLIC FAITH.

2 Cor. 5 : 8. We are confident, I
say, and willing rather to be absent from
the body, and to be present with the Lord.
Philip. 1 : 23. F'or I am in a strait
betwixt two, having a desire to depart,
and to be with Christ ; which is far
better :
Heb. 4 : 3. For we which have be
lieved do enter into rest, etc.
Rev. 14 : 13. And I heard a voice
from heaven saying unto me, Write,
Blessed are the dead whic,h die in the
Lord from henceforth : Yea, saith the
Spirit, that they may rest from their
labours ; and their works do follow them.

2 Cor. 5:8. But we are confident,
and have a good will to be absent from
the body, and to be present with the
Lord. v
Philip. 1 : 23. But I am straitened
between two ; having a desire to be dis
solved and to be with Christ, a thing by
far the better.
Heb. 4 : 3. F'or we, who have be
lieved, shall enter into rest ; etc.
Apocalypse 14:13. And I heard a
voice from heaven, Saying to me : Write :
Blessed are the dead who die in the Lord.
From henceforth now, saith the Spirit,
that they may rest from their labours : for
their works follow them.

Century I.
CLEMENT I., BISHOP OF ,ROME.

Ai ysvsai addi dad 'ASdp ew?
rydSs ypipa? aapyXBov, aXX' oi kv
dyday TsXsiwBivra?, xard ri/v tov
Beov xdpiv , exovdiv x<*>pov svds-
fiwv di cpavspovvrai iv ry kaid-
xoaij rij? fiadiXsia? tov Xpidrov.
— Ep. 1 ad Cor., n. 50, p. 122.

All the generations from Adam even
to the present day have gone by ; but
those finishing their, course in love by the
grace of God, possess the place of the
pious ; who are made manifest in the visi
tation of the kingdom of Christ.

Century II.

IGNATIUS, BISHOP OF ANTIOCH
'Eaei ovv reXo? rd apdypa exsi,
iaixsirai rd Svo dpov, o te Bdva-
to? xai 7/ Zooij, xai exadro? ei? rdv
i'Siov rdaov piXXei xnopsiv. "fldasp
ydp idriv vopidpara Svo, o pkv
Bsov, o Sk xodpdv, xai sxadrov
avrwv iSiov xaPaxryPa iaixsips-
vov exei, x. 1. X. — Ep. ad. Mag., c. 5,
p. 176.

Since, then, affairs have an end, two
things at the same time impend, death
and life, and each one will go to his own
place. For as there are two pieces of
money, one indeed of God, but the other
of the world, and each of them has its
proper character stamped upon it ; etc.

JUSTIN MARTYR.

— Tw Si xoXaZsdBai iv aidBydsi,
xai psrd Bdvarov ovda? rd? r&v
dSixwv ipvxd?, rd? Sk rta> daov-
Saiwv dayXXaypiva? rwv npw-
piwv ev Sidysiv. — Apol. 1, u. 20, col.
357, Pat. Gr. T. 6.

The souls of the wicked, in possession
of their senses, and after death even, are
punished ; but the souls of the good, freed
from torment, pass their time in blessed
ness.

THE CATHOLIC FAITH.

29I

IRENAEUS, BISHOP OF LYONS.

Ut — impios, et injustos, et iniquos,
et blasphemos homines in aeternum ignem
mittat : justis autem et aequis, et praecepta
ejus servantibus, et in dilectione ejus per-
severantibus, quibusdam quidem ab initio,
quibusdam autem ex poenitentia, vitam
donans, incorruptelam loco muneris con-
ferat, et claritatem aeternam circumdet. —
Contr. Haer, L. 1, c. 10, n. 1, col. 551,
Pat. Gr. T. 7. Century III.

The impious, and unjust, and iniquit
ous, and blasphemous men He sends into
eternal fire ; but upon the just and up
right, and those who keep His precepts,
and persevere in Flis love, giving life to
some of them from the beginning, but to
others from repentance, He confers incor-
ruptability for a gift and surrounds them
with everlasting glory.

ORIGEN, PRIEST OF ALEXANDRIA.

Fortassis enim sicut hi qui de hoc
mundo secundum communem mortem is
tam recedentes pro actibus suis et meritis
dispensantur prout digni fuerint judicati,
alii quidem in locum qui dicitur infernus,
alii in sinum Abrahae, et per diversa quae-
que vel loca, vel mansiones ; ita etiam, etc.
— Ilepi dpxwv, L. 4, n. 23, ,col. 391,
394, CA., Pat. Gr. T. 11.
Quod enim dixit ad latronem : ' Hodie
mecum eris in paradiso,' hoc non illi soli
dictum, sed et omnibus Sanctis intellige,
pro quibus in inferna descenderat. — Hom.
15 in Gen., c. 5, col. 245, B., lb., T. 12.
Sicut enim illi qui confessus est aper-
uit paradisi januas, dicendo : Hodie me
cum eris in paradiso, et per hoc omnibus
credentibus, et confidentibus ingrediendi
aditum dedit quem prius Adam peccante
concluseret. — Hom. g in Levit. , c. 5, c61.
514, A., lb.

For perhaps as those who-depart from
this world according to this common death,
are distributed as they are judged worthy
according to their acts and merits, some
indeed in a place which is called Infernus,
others in Abraham's bosom, and through
diverse places or mansions, so also, etc. _

F'or what He said to the robber : To
day shalt thou be with me in paradise ;
understand that this was not said to him
alone, but to all saints also, for whom He
had descended into hell.
For as He opened the gates of para
dise to him who confessed, by saying :
This day thou shalt be with me in para
dise, by this also He gave an access of
entering in to all who believe and confide
in Him, which He had before shut up by
Adam's sin.

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CA«RTHAGE.

Ad refrigerium justi vocantur, ad sup-
plicium rapiuntur injusti ; datur velocius
tutela fidentibus, perfidis poena. — De
Mortal., c. 15, al. 11, p. 183.
Nobis quoque ipsis minimis et extre
mis qudties revelatuni est, quam frequen
ter atque manifeste de Dei dignatione
praeceptum est, ut contestarer assidue et
publice praedicarem, fratres nostras non

The just are called to refreshment,
the unjust are hurried away to punish
ment ; protection' is quickly given to the
faithful, punishment to the faithless.
How often has it been revealed to
ourselves, the least and last of men, how
frequently and manifestly has it been com
manded by- the mercy of God, that I
should testify continually, and preach pub-

'292

THE CATHOLIC FAITH.

esse lugendos accersitione dominica de sae
culo liberaturos, cum sciamus non eos
amitti, sed praemitti, recedentes praece-
dere, ut proficiscentes, ut navigantes so-
lent, desiderari eos debere, non plangi,
nee accipiendas esse hic atras vestes,
quando illi ibi indumenta alba jam sum-
serint, occasionem dandam non esse gen-
tilibus, ut nos merito ac jure reprehen-
dant, quod quos vivere apud Deum dici
mus, ut extinctos et perditos lugeamus et
fidem, quam sermone et voce depromimus,
cordis et pectoris testimonio non probe
mus. — Ibid., c. 20, al. 14, p. 185, 186.

Venturas ad Christi sedem, ad reg-
norum coelestium claritatem lugere non
debet nee plangere, sed potius secundum
polUcitationera pomini, secundum fidem
veri in profectione hac sua et translatione
gaudere. — Ibid., c. 22, al. 16, p. 187.
Amplectamur diem, qui assignat sin-
gulos domicilio suo, qui nos istinc ereptos
et laqueis saecularibus exsolutos paradiso
restituit et regno. Quis non peregre con-
stitutus properaret in patriam regredi?
Quis non ad suos navigare festinans ven-
tum prosperum cupidius optaret, ut velo-
citer caros liceret amplecti ? Patriam nos
tram paradisum computamus, parentes
patriarchas habere jam coepimus ; quid
non properamus et currimus, ut patriam
nostram videre, ut parentes salutare pos-
simus? Magnus ille nos carorum num-
erus expectat, parentum, fratrum, filiorum
frequens nos et copiosa turba desiderat
jam de sua incolumnitate secura et adhuc
de nostra salute sollicta. Ad horum con
spectum et complexum venire, quanta et
illis et nobis in commune laetitia est !
Qualis illic coelestium regnorum voluptas
sine timore moriendi, et cum aeternitate
vivendi quam summa et perpetua felicitas !
Illic apostolorum gloriosus chorus, illic
prophetarum exultantium numerus, illic
martyrum innumerabilis populus ob cer-

licly, that our brethren, who are to be lib
erated from the world by the summons of
our Lord, are not to be mourned, since we
know that they are not lost, but are sent
before us, that receding, they precede ; as
those who journey or" go by sea are wont,
, they ought to be longed for, not mourned,
nor ought we here to receive dark gar
ments, when they there have already taken
white robes , occasion ought not to be
given to the Gentiles, to deservedly and
justly reprehend us, because those whom
we say live with God, we mourn as ex
tinct and lost, and prove not by the testi
mony of the heart and breast the faith
which we set forth by word and voice.
He that is about to come to the seat
of Christ, and the glory of the heavenly
kingdom, ought not to mourn and lament,
but rather, according to the promise of
our Lord, according to the faith of the
truth, he ought to rejoice in this his de
parture and translation.
Let us embrace the day which assigns
each to his own domicile, which restores
us, snatched hence and released from the
snares of the world, to paradise and- the
kingdom. Who is there on a journey
who would not hasten to return to his
native land ? Who is there hastening to
sail to his friends, who does not eagerly
desire a prosperous wind, that he may the
quicker embrace those dear to him ? We
regard paradise as our native land ; we
already begin to have the Patriarchs- for
our parents ; why do we not haste and
run, that we may see our native land, and
salute our parents ? There a great num
ber of dear ones await us, a large and
numerous multitude of parents, brothers
and children desires us, already secure of
their own safety, and still solicitous for
ours. How great is that joy, common
both to them and- us, to come into their
presence *and embrace ! What pleasures
are there of the heavenly kingdom, with
out the fear of death, and how great and
perpetual is the felicity with an eternity to

THE CATHOLIC FAITH.

29,3

taminis et passionis victoriam coronatus,
triumphantes illic virgines, quae concupis-
centiam carnis et corporis continentiae ro-
bore subegerunt, remunerati misericordes,
qui alimentis et largitionibus pauperum
justitiae opera fecenint, qui dominica prae-
cepta servantes ad coelestes thesauros ter
rena patrimonia transtulerunt. — Ibid., c
26, al. 18, p. 18S, 189.

live ! There is the glorious company of
the Apostles ; there the number of exult
ing Prophets ; there the innumerable mul
titude of Martyrs, crowned for their vie-'
tory in the contest and passion ; there
triumphing virgins, who hare subdued the
concupiscence of the flesh and body by
the power of chastity ; there the merciful
are rewarded, who have wrought works of
righteousness by bestowing food and gifts
upon the poor, who, keeping the precepts
of our Lord, have transferred their earthly
patrimony into treasures.

Century IV.
LACTANTIUS.

Ita fit, ut si vita in Dei religione
transacta sit, mors malum non sit ; quia
translatio est ad immortalitatem : sin ali
ter, malum sit, necesse est ; quoniam ad
aeterna, ut dixi, supplicia transmittit.^-
Instit.. L. 3, c. 19, p. 216, T. 1.
Duae sunt viae, per quas humanam
vitam progredi necesse est : una, quae in
coelum ferat ; altera, quae ad inferos de-
primat. — Ad corpus ergo, et ad hanc
vitam, quam in terra ducimus, fines earum
viarum retulerant. Poetae fortasse me
lius, qui hoc bivium apud inferos esse
voluerunt : sed in eo falluntur, quod eas
vias mortuis proposuerunt. Utrique ergo
vere, sed tamen utrique non recte ; quia
oportuit vias ipsas ad vitam, fines earum
ad mortem referri. Nos igitur melius et
Verius, qui duas istas vias, coeli et infer-
orum esse dicimus, quia justis immortali-
tas, injustis poena aeterna proposita est.
—lb., L, 6, c 3, p. 8, 9, 10, T. 2.

Thus it happens, that if life is passed
in the service of God, death is not an evil,
but a translation to immortality ; but other
wise it is necessarily an evil, inasmuch as
it conveys one, as I have said, to eternal
punishments. There are two ways by which it is
necessary for human life to proceed : one,
which carries us to heaven ; the other,
which presses us down to hell. The ends
of these ways refer to the body, therefore,
and to this life which we lead upon earth.
The poets perhaps do better, who will
have this 'bivium,' — two ways, to be in
the infernal regions ; but in this they are
deceived, that they make these ways relate
to the dead. Both therefore speak truly,
but yet both do not speak correctly ; be
cause these ways ought to be referred to
life, their ends to death. We therefore do
better and more truly, who say that these
two ways are of heaven and heU ; for im
mortality is set before the just, eternal
punishment before the unjust.

ATHANASIUS, BISHOP OF ALEXANDRIA

'Edv Sk kv ry Sixaiodvvy ao-
pevy, kv ry Z<*>y" asadpsvdai, xai ov
py aipyrai dov Bdvaro?. Ovx edn
ydp aapd roi? Sixaioi? Bdvaxo?,
dXXd perdBsdt?, psxaxiBsrai ydp

But if you walk in righteousness, you
will walk in life, and death will not touch
you. For with the just there is no death,
but a translation only, for he is translated
out of this world into eternal rest. And as

294

THE CATHOLIC FAITFI.

eh tov xddpov rovrov, si? r^ aiw-
viov dvdaavdiv • xai wdasp n?
dad ipvXaxy? O-iXBot • ovrw? xai oi
dyioi iiipxovrai dad rov poxBy-
pov fiiov rovrov ei? rd dyaBd rd
r/roipadpiva avroi? • a dcpBaXpd?
ovx oiSe, xai dv? ovx yxovds, xai
iai xap^iav avBpwaov ovx avifir/,
d yroipadsv d Bsd? roi? dyaawdiv
avrdv. Oi Sk dpaprwXoi, xai woe
xaxw? poxovdi, xai ixsi adXiv rd
avp avrov? dvapivsi. — De Virgini-
tate (opus dubium), n. 18, p. 120, 121,
T. 2.

if one came out of prison ; so also do the
saints depart out of this miserable life to
the good things prepared for them : Which
eye hath not seen, nor ear heard, nor hath
it entered into the heart of man, what
things God hath prepared for those that
love Him. But sinners both endure suf
fering here, and there again the fire awaits
them.

HILARY, BISHOP OF POICTIERS.

Ne quis sibi interim in poenae lucro
inter moras judieii blandiatur. In brevi
namque ardescit ira. Excipit enim nos
statim ultor infernus : et decedentes de
corpore, si ita vixerimus, confestim de via
recta perimus. Testes nobis evangelicus
dives et pauper : quorum unum angeli
sedibus beatorum et in Abrahae sinu loca-
verunt, alium statim poena mortuum ex
cipit, ut etiam fratres ejus adhuc in super-
nis manerent. Nihil illic djlationis aut
morae est. Judieii enim dies vel beatitu-
dinis retributio est aeterna, vel poenae.
Tempus vero mortis habet interim unum-
quemque suis legibus, dum ad judicium
unumquemque aut Abraham reservat, aut
poena. — In Ps. 2, c. 48, p. 199, T. 2.

Let no one flatter himself meanwhile
by the advantage of punishment during
the delay of the judgment. For anger
burns summarily. For the vengeance of
hell receives us immediately ; and depart
ing from thebody, if we have so lived, we
at once ' perish from the right way.' The
rich and poor man in the Gospel is a wit
ness to us, one of whom Angels placed in
the abodes of the blessed, and in Abra
ham's bosom ; the other, being dead,
punishments straightway receive, although
even while his brethren still remained on
earth. There is no deferring or delay
there. F'or the day of judgment is the
eternal retribution of either blessedness or
punishment. But the time of death holds
every one in ,the meanwhile by its own
laws, while either Abraham or punishment
reserves every one for judgment.

BASIL, BISHOP OF CASAREA.

Ei pkv ydp iv Ty Z^V ravry y
rwv xpidnavwv kXai? aepiwpidro,
etudrw? ja-AfTroV av kvopidBy rd
Bdrrov SiaZevxBijvai rov dwparo?-
el Sk dpxy rov dXyBivov fiiov roi?
xard Bsov Zdidiv kdn to rwv Ssd-
pwv rovrwv rwv dwpanxwv ri/v
ipvxyv kxXvByvai- riXvaovpsBa, w?

For if the hope of Christians were
bounded by .this life, to be early separated
from the body might justiy be considered
a hard thing ; but if the losing of the soul
from the bonds of the body, is to those
who love according to God the beginning
of the true life ; why are we sad, as those
who have no hope? Do not, I exhort

THE CATHOLIC FAITH.

295

you, yield to grief, but show that you are
above and superior to it.

xai oi py exovte? iXaiSa ; LXapa-
xXy'iyri ovv pr) va-asdslv roi? ad-
fjsdiv, dXXd Ssi^ai on vaspxsidai
xai vaepypa?. — Ep. 101 Consolit., p.
282, T. 3.
EPHRAEM SYRUS, DEACON OF EDESSA.

Kai x<z>pi$ rwv Svo rovrwv rd-
£ewv ovx sdnv dXXy psdirsvovda
rai,i?- Xiyw Si) piav pkv ri/v dvw,
iripav 8i rr)v xdrw, pidy Sk rov
rwv- i/ aoixiXia rij? Siacpopd? rwv
dpoifiwv. Ei 8s dXyBk? rovro, xa-
6w? xai dXyBi? kdci, ri dq>povidre.-
pov y dvoyxdxspov twv Xiyovxwv,
on apxe.rdv poi ri)? ysivvy? ixcpvy-
siv. Td Si eidsXBE'v si? ri/v fiadiX-
eiwv ov piXsi poi- rd yap Siacpvy-
eiv r^5 ysivvy?, avrd idn rd
sidsXBsv si? ryv fiadiXsiav , wdasp
xai rd ravry?* ixaiarsiv si? ryv
yisvvav sidsXBsiv idriv. Ov yap
kSiSa^Ev y ypacpij rpsi? xwpa? <f/pd?.
— Serm. de mans, beat., p. 26, BO, T. 3.
'Edv ovv y ipvxy dasvrEvBsv
ixrydaro dpsrd? dyaBd? xai sZydsv
fiiov dspvdv, xai sixsv dpsryv kv
rifypipa rij? i^dSov avri)?, afirai
al apsrai a? kxrydaro dasvrEvBsv,
yivovrai ayysXoi dyaBoi, xai xvx-
Xovdiv avrrjv, xai ovx kwdiv riva
nav kvavriwv Svvdpswv dipadBai
avrij?. 'AXX' kv xaPd- xai dyaX-
Xiadsi psrd r<»r dyyiXwv dyiwv
aapaXapfidv ovdiv avri/v, dSovrs?
vpvov? kaivixiov? rw Bew xai
Tlpodcpipovdiv avryv r<a Ssdadry
Xpidrw, — xai dadysrai Xoiyadv
si? rdaov dvaaavdsw?, si? ri)v
Xapdv r^y dvsxXdXyrov, tsi? rd
q>w? rd dsiSiov, oaov ovx sdnv
Xvay, ovSk drsvaypd?, ovSk Sdx-
pva, ovSk pipipva, . dXXd, Z<*>i)
aBdvaro? xai svcppodvvy aiwvio?
psrd advrwv xwv aXXwv xw Bew
evapsdxyddvxwv iv xy xwv ov-
pavwv fiadiXiia- kav Si kv xwSs
rw fiiw sZydsv atdxp<3?, dvvavad-
rpscpopivy roi? adBsdi rij? dripia?

And besides these two orders, there
is not another middle order ; I speak of
the one above, and the other below, but
the medium between these is the variety
of the difference of the retribution. But
if this is true, as also it is true, what is
more senseless', or more absurd than those
who say that it is sufficient for me to
escape hell ; but to enter into the king
dom, I have no care ; for to escape hell,
this very thing is to enter into the king
dom, as also to miss this is to fall into
hell ; for the Scripture has not taught us
three places.

If, therefore, the soul from this time
possessed good virtues, and lived a holy
life, and had virtue on the day of its de
parture, these virtues which it possessed
then became good angels, and surround
it, and do not allow any of the contrary
powers to touch it. But in joy and ex
ultation with the holy angels they receive
if, singing hymns of victory to God, and
offer it to Christ the Lord, — and then it is
lead to a place of quiet, to joy unspeak
able, to light eternal, where there is no
grief, nor groans, nor tears, nor trouble,
but life immortal and eternal joy, with all
others who have pleased God, in the king
dom of the heavens. But if in this life it
has lived shamefully, living in passions of
ignominy and drawn along by carnal
pleasures, and the vanity of this world, in
the day of its departure from this life, the
very passions and pleasures which it pos
sessed in this life, become evil daemons
arid encircle ,the wretched soul, and do
not permit the angels of God to come
nigh, but take it with the contrary powers,

296

THE CATHOLIC FAITH.

the lords of darkness, and lead it away
miserably weeping, downcast, and bitterly
lamenting to places which are dark, and
gloomy, and infested, where all sinners
are reserved to the day of judgment and
eternal punishment, where the devil was
cast out with his angels.

xai roi? r/Sovai? rrj? dapxd? dvpo-
pivy, xai ry paraidryri rov xdd-
uov rovrov, kv ry i/piptx r^f? kt-dSov
avrij? kx tovSe tov fiiov avrd rd
adBy xai ySovd? kxrydaro iv rwSs
rw fiiw, yivovrai Saipovs? aovy-
poi xai xvxXovdiv r^y iXsyvyv
ipvxyv, xai ovx dcpsiidiv kyyvdai
rov? ayyiXov? rov Bsov, aXXd
aapaXapfidv ovdiv dvrr/v psrd twv
ivavriwv Svvdpswv roar dpxov-
rwv rov dxdrov?, xai dadyovdiv
avryv iXsyvd Saxpvovdav, xar-
y<pij,xai daoSvpopivyv si? rdaov?
dxorsivov?, xai Zoq>wSsi?, xai Xvay-
pov?, svBa advrs? oi dpaprwXoi
Tsrypyvrai si? ypipav xpidsw? xai
xoXddsw? aiwviov, oaov d SidfioXo?
xarafiaXXsrai psrd r&SV dyyiXwv
avrov. — Serm. de habend. semper in
mente die exit, vit., p. 356, T. 3.

EPIPHANIUS, BISHOP OF ¦ CONSTANTLY,

Oi dyioi iv ripy y dvdaavdi?
avrwv kv Sdky, y dasvrsvBEv
avrwv kxSypia kv TEXsidryn, d
xXijpo? avrwv iv paxapidryn, kv
povai? dyiai?, d x°po? psr' 'Ayyi-
Xwv, y Siaira iv ovpavw, rd aoXi-
TEvpa kv Bsiai? ypacpai?, rd xXio?
kv ripy ddvvsixddrw, xai Siyvsxsi,
rd fipafisia kv Xpidrw 'Iydov raJ
Kvpiw ypwv. — Haer. 78, c 24, p. 1056,
C, T.' I.

The saints are in honor, their rest is
in glory, their departure hence is in per-
fectness, their lot is in blessedness, their
society is with angels in holy mansions,
their abode is in heaven, their occupation
is in the Floly Scriptures, their glory is in
incomparable and eternal honor, their re
wards are in Christ Jesus our Lord,

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

TIsiBopai doq>wv Xdyoi? on ipvxy
adda xaXy r£ xai BsotpiXy?, kasi-
Sdv rov dvvSspivov XvBeida dw
paro? ivBifSs daaXXayy, svBv?
pkv kv dvvaidBydsi xai Bswpia rov
pivovro? avryv xaXov ysvouivy,
drs rov iaidxorovvro? dvaxaBap-
Bivro? y daorsBivro?, y ovx oiS' on
xai Xiysiv XPV> Bavpadiav nvd
i/Sovi/v i/Ssrai, xai dydXXsrai, xai
iXsw? x<*>P£i apd? rdv sdvry? Ssd-
adryv. — Orat. 10 in Laud. Caesar., p.
173, CD., T. I.

I am persuaded by the words of the
wise, that every lovely soul and dear to
God, when it has gone out hence freed
from the bonds of the body, straightway
perceiving and seeing the good which
awaits it (inasmuch as that which darkens
is purged out or laid aside, or, I know not
what' I ought to say), enjoys a certain
wonderful pleasure, and exults, and joy
fully proceeds to its Lord.

THE CATHOLIC FAITH.

297

. Kai Saip kdri roi? aXiovdi Xipyv
svSio?, rovro roi? kvravBd xeipaZo-
pivoi?, y kxside psrddradi? xai
psraBsdi?- — Ovrw? iairvxovrs? rov
Ixsi xaraXvparo?, rwv s'ri rr/v
dxoXidv xai xpypvwSy rov fiiov
rovrov xspvdvxwv dSdv, dpsivov?
xai dvsxrdrspoi. — Orat. 19 in Funeb.
patris, p. 288, AB.

And what a tranquil port it is. to
sailors, this a departure and transposition
thither is to those tossed by the storms
of life here. — Thus those who have ob
tained a lodging there are in a better and
more tolerable condition than those who
measure out the crooked 'and steep way of
this life.

Orat. 11 in Funeb. Gorgon., p. 189, 190; Orat. 15 in plag. grand.
p. 266.
GREGORY, BISHOP OF NYSSA.

'H yap roiavry tfivxy y ovx
i'xovda kcp' orw si? apidiv iASy,
yisvvav ov cpofiEirai, xpidiv ov
SiSoixsv ¦ acpofio? Siauivsi xai
axardaXyaro?, ovSsvd? aovypov
dvvsiSdro? rdv rij? xpidsw? cpofiov
iadyovro?.— Orat. in Funeb. Pulch.,
p. 518, T. 3.

For such a soul having nothing for
which it can come into judgment, fears
not hell, dreads not judgment ; it remains
fearless and unshaken, conscious of no
crime to induce fear of judgment.

MACARIUS OF EGYPT.

"Orav k^iXBy kx tov dwparo?
ijivxy avBpwaov pvdn/pidv n piya
exei iaiTsXsirai • Eav ydp y vasv-
Bvvo? iv dpapria?, ipxovrai xopoi,
Saipdvwv xai dyysXoi dpidrspoi,
xai Svvapsi? dxdrov? aapaXapfid-
vovdi ri)v ipvxyv ixsivyv, xai xpa-
rovdiv si? to i'Siov pipo?. — Kai
orav [oi dyioi] kt-eXBwdiv dad rov
dwpaxo?, oi xopoi rwv dyyiXwv aa-
paXapfidvovdiv avrwv xd? ipvxd?
si? xd i'Siov pipo?, si? xdv xaBapdv
aiwva- xai ovrw? avrov? apod.d-
yovdixw Kvpiw. — Hom. 21, p. 133.
Kai tots fiXiawv d Kvpio? rdv
voiiy dov, on dywviZy, xai dyaaa?
avrdv i% oXij? ipvxy? SiajoopiZsi rdv
Bdvarov kx rij? ipvxy? 6°v M1? wpa •
ovx edn ydp avrw Svdxspi?- xai
apodXapfidvErai ds si? tov? xdX-
itov? ovtov xai Ei? rd <pw?- apadZsi
ydp ds kv poaij wpa? kx tov drdpa-
ro? rov dxdrov?, xai svBiw? psra-

When the soul of man goes forth
from the body, then some great mystery
takes place. For if it be answerable for
sin, multitudes of daemons and bad angels,
and the powers of darkness seize that soul
and command and lead to its own place.
— And when the saints go forth from the
body, multitudes of angels receive and
carry their souls to their proper place, to
a pure world ; and thus they lead them to
the Lord.

And then the Lord beholding thy
mind, that thou fightest, and lovest Him
with all thy soul, separates death from
thy soul in a moment (for this is not im
possible for Him), and r-eceiveth thee into
His bosom and to light. For Fie snatches
thee in a moment from the mouth of dark
ness and forthwith translates thee into
His kingdom. For it is easy for God to

298

THE CATHOLIC FAITH.

riBydi ds Ei? ri)v fiadiXsiav avrov- do all things in
rqa yap Bsw iv poxy wpa? advra lovest Him.
svxspi) idri aoifjdai, pdvov iva ryv
dydayv ixy? apd? avrdv. — Hom. 26,
p. 152.
AMBROSE, BISHOP OF MILAN.

a moment,- if only thou

Solutio autem ista quid aliud autem
agit nisi ut corpus resolvatur et quiescat :
anima autem convertatur in requiem suam,
et sit libera, quae si pia est, cum Christo
futura sit? — De bon. mort., c. 3, n. 8. col.
543, Pat. Lat. T. 14.
Transitus autem [mors] a corruptione
ad incorruptionem, a mortaUtate ad im-
mortalitatem, a perturbatione ad tranquili-
tatem. — lb., c. 4, n. 15, col. 547.
Denique justis mors quietis est por-
tus, nocentibus naufragium putatur.
Insipientes autem mortem quasi sum
mum malorum reformidant : sapientes
quasi requiem post labores, et finem ma
lorum expetunt. — Ibid., c. 8, n. 31, 32,
col. 555. His igitur freti, intrepide pergamus
ad redemptorem nostrum Jesum ; intre
pide ad patriarcharum concilium, intrepide
ad patrem nostrum Abraham, cum dies
advenerit, proficiscamur ; intrepide perga
mus ad ilium sanctorum coetum, justor-
umque conventum.
Ibimus ad eos, qui recumbunt in regno
Dei cum Abraham, Isaac, et Jacob, quo
niam rogati ad coenam non se excusave-
runt. Ibimus eo ubi paradisus est jucun-
ditatis, ubi Adam qui incidit in latrones,
nescit jam vulnera sua Here, ubi et latro
ipse regni coelestis consortio gratulatur,
ubi, nullae nubes, nulla tonitrua, nullae
coruscationes, nulla ventorum procella,
neque tenebrae, neque vesper, neque aes
tas, neque hyems vices variabunt tem-
porum. Non frigus, non grando, non
pluviae, non solis istius erit usus, aut
lunae, neque stellarum globi : sed sola
Dei fulgebit claritas. — Ibid., c. 12, n. ,52,
53, col. 564.

But this dissolution, -what else does it
effect except that the body may be dis
solved and be at rest : but that the soul
may be turned to its rest and be free,
which, if it be pious, is to be with Christ ?
But death is a translation from cor
ruption to incorruption, from mortality to
immortality, from disquiet to tranquility.
In a word, to the just death is a haven
of rest, to the wicked it is thought to be
shipwreck. But the foolish fear death as the
greatest evil : the wise long for it as a rest
after labors, and the end of evils.

Relying upon these things, therefore,
let up proceed intrepidly to our Redeemer
Jesus ; when the day shall come, let us go
undauntedly to the council of the Patri
archs, to our father Abraham ; let us pro
ceed intrepidly to that assembly of the
Saints, and the company of the just.
We shall go to those who will lie
down in the kingdom of God with Abra
ham, Isaac, and Jacob, because when in
vited to the supper they did not excuse
themselves. We shall go where there is
a paradise of pleasure, where Adam, who
fell among robbers, has forgotten now to
weep over his wounds ; where, too, the
robber himself rejoices in the fellowship
of the heavenly kingdom ; where no clouds,
no thunder, no lightning, no storms of
wind, nor darkness, nor evening, nor heat,
nor winter shall vary the positions of the
seasons. There will be no cold, no hail,
no rains, no need of this sun, or of the
moon, nor of the stars ; but the glory of
God alone shall shine.

TFIE CATHOLIC FAITH.

299

Cognovi in coelestibus jam requies-
cere v'irum, quem in terris requirebamus.
Solutis vinculis corporis, inter ange
lorum ninisteria Christo adhaeret.
Est igitur jam superiorum incola,
possessor civitatis aeternae illius Hierusa
lem, quae in coelo est. — Ep. 15, Anatol.,
n. 1, 2, 4, col. 955, 956, lb., T. 16.
Absolutus igitur dubio certamine,
fruitur nunc augustae memoriae Theodo
sius luce perpetua, tranquilitate diuturna,
et pro iis quae in hoc gessit corpore re-
munerationis divinae fructibus gratulatur.
Ergo quia dilexit augustae memoriae
Theodosius Dominum Deum suum, mer
uit sanctorum consortia. — Orat. de obit.
Theodos.,, n. 32, col. 1396, lb.

I know that the man whom we sought
upon earth is already at rest in heaven.
The bonds of the flesh being dis
solved, he clings to Christ amidst the
ministerings of Angels.
He is, therefore, now an inhabitant
of the heavens, a possessor of that eternal
city, Jerusalem, which is in heaven.
Therefore freed from the doubtful
contest, Theodosius of august memory
now enjoys perpetual light, lasting tran
quility, and rejoices in the fruits of divine
remuneration for those things which he
did in this body. Therefore, because
Theodosius of august memory loved the
Lord his God, he obtained the felldwship
of the saints.

ST. JEROME, A PRIEST.

Scimus quidem, Nepotianum nostrum
esse cum Christo, et sanctorum mixtum
choris. — Ep. 3 ad Heliod., p. 7, H.,
T. I. Nunc igitur pro brevi labore aeterna
. beatitudine fruitur, excipitur angelorum
s'ehoris, Abrahae sinubus confovetur ; et
cum paupere quondam Lazaro, divitem
purpuratum, et non palmatum consulem,
sed atratum, stillam digiti minoris cernit
inquirere. — Ep. 24 ad Marcel, de exit.
Leae, p. 57, A., T. 1.
Lugeatur mortuus, sed ille, quem
gehenna suscipit, quem tartatrus devorat,
in cujus poenam aeternus ignis aestuat.
Nos, quqrum exitum angelorum turba
comitatur, quibus obvianr Christus oecur-
rit, gravamur magis, si diutius in taber-
naculo isto mortis habitemus. Quia quam
diu hic moramur, peregrinamur a Domino.
— Ep. 25 ad Paulam de obit. Blaesillae,
p. 58, A., T. I.
Nunc ilia divitiis fruitur, et iis bonis,
quae nee qculus vidit, nee auris audivit,
nee in cor hominis ascenderunt.— Ep. 27
ad Eustoch. epitaph. Paulae matris, c 14,
p. 69, C.

We know indeed that our Nepotia-
nus is with Christ, and mingles with the
choirs of the saints.
Now, therefore, for a brief labor he
enjoys eternal blessedness, he is received
by choirs of angels, he is cherished in the
bosom of Abraham ; and with Lazarus,
who was once a, pauper, he sees the rich
man who was clothed in purple, and not a
triumphing consul, but clothed in mourn
ing, inquire for a drop of water from the
tip of a little finger.
Let the dead be bewailed, but let it
be he whom hell receives, whom tartarus
devours, for whose punishment the ever
lasting fire boils.. Let us whose depart
ure a crowd of angels accompanies, whom
Christ goes out to meet, be distressed
rather, if we have longer to dwell in this
tabernacle of death. For as long as we
tarry here, we are pilgrims from the Lord.
" She now enjoys those riches, and those
good things which neither eye hath seen
nor ear heard, nor have they .entered into
the heart of man.

3QO

THE CATHOLIC FAITH.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

BovXsi paBsiv avrov xai srEpov
xardpBwpa; Tov aapdSsidov asv-
raxidxxiXia iry xai aXsiw xsxXeid-
pivov dypspov ypiv yviw^ev. Ev
ravry ydp ry f/pipa, kv ravry rij
wpa, rdv Xydryv sidyyays d Bed?,
Svo xaropBwpara kpyaddpsvo? '
ev pkv, on aapdSsidov i/viw^sv,
srspov 8k on Xydryv sidyyays.
dypspov daiSwxsv r/piv r^y ap-
Xaiav aarpiSa, dypspov kaavyya-
ysv i/pa? kai r^y aarpwav adXiv,
xai ri/v oixiav kxapidaro Ty xoivy
rwv dvBpwawv cpvdsi • dypspov
ydp, cpydi, psr' kpov edy kv rw
aapaSsidw. — Hom. I, de cruce et la-
trone, c. 2, p. 477, CD., T. 2.
'Avaadvdi? yap idriv d Bdva-
ro?, xai aovwv daaXXayy, xai iS-
pwrwv dvriSodi?, xai dpoifiy aaX-
aidpdrwv xai dricpavo?. Aid rovro
aapd pkv ryv dpxyv kai roi? vsx-
poi? xoasroi nvs? kyivovro xai
Bpyvoi, vvv Sk ipaXpoi xai vpvw-
Siai. — 'Easi ovv svBvpia? kdpkv
asaXypwpivoi, Sid xovxo tpdXXo-
psv kai roi? vsxpoi? xfaXpdv? Bap-
psiv vakp rij? TsXsvry? aapaxsX-
svopivov?. 'Eaidrpspov ydp, cpydi,
ifivxy pov, si? ri/v dvdaavdiv dov,
on Kvpio? svypyirydi de. 'Opa?
sve.pysdiav ovra rdv Bdvarov xai
dvdaavdiv ; '0 ydp sidsXBwv si?
ri/v xardaavdiv kxsivyv, xardaav-
dsv dad rwv spywv avrov, wdasp
dad twv iSiwv d Bsd?. — Hom. de
SS. Bernice et Prosdoce, c. 3, p. 762,
EA.; T. 2.
Ovx dxovsi? rov ipaXuov Xiyov-
ro? ,'Eaidr psipov , yipvxy pov, si?rr)v
dvdaavdiv dov, on Kvpio? ivspyi-
xydi ds ; Evspyediav d Bsd? xd
¦apaypa xaXsi, xai dv Bpyvsi? ; Kai
ri aXiov av iaoiyda?, si aoXipi?
xai ixBpd? rov rsrsXEvryxdro? y? ;
Ei ydp Ssi Bpyvsiv, rdv SidfioXov
Ssi Bpyvsiv. 'Exsivo? xoaridBw,

Dost thou wish (to learri another of
H is wonderful works ? To-day H e opened
paradise to us which had been closed so
many thousand years. For on this day,
in this hour, God introduced the robber
there, performing two wonderful works :
one, in that He opened paradise ; another,
in that He introduced a robber. To-day
He restored to us our ancient country, to
day He led us back to our native city, and
gave a mansion to the common nature of
mankind : for To-day, He said, shalt thou
be with Me in paradise.

For death is a rest, and an end of
labors, ,and a compensation for exertion,
and a recompense and crown for contests.
Wherefore at the beginning wailings and
lamentations were made over the dead,
but now psalms and hymns.— Since then
we abound with joy ; we therefore sing
psalms over the dead, which forbid us to
fear death. For it says : Return unto
thy rest, O my soul, for the Lord hath
been gracious to thee. Dost thou see
that death is a blessing and a rest ? He
that enters upon that rest, rests from his
labor, as did God from His.

Dost thou not hear the psalm saying :
Return unto thy rest, 0 my soul, for the
Lord hath been gracious to thee? God
calls death a benefit, and dost thou la
ment ? What more couldst thou have
done, hadst thou been an enemy and
a foe of him who is dead ? For if thou
must lament, thou ought to lament for the
devil. Let him be bewailed, let him be

THE CATHOLIC FAITH.

301

ixsivo? dSvpidBw, on apd? rd pei-
Zova uSsvopsv dyaBd. Ty? kxsivov
aovypia? dfcia avry 7/ vipwyy • ovxi
0ov rov drscpavojjabai piXXovro?
xai dvaaavEdBai. Kai ydp Xipyv
evSio? d Bdvecro?. — Hom. 31 al. 32 in
Matt. 9, c. 3, p. 408, C, T. 7. ,
Eiak Sy poi, ii xaBypivwv ypwv
sttspipsv d fiadiXsv? riva xaXwv si?
zd fiadiXsia, xXaisiv eSsi xai Bpyv
siv ; "AyysXoi/adpeidiv k% ovpavwv
dasdzaXpivoi xaxsiBsv t/xovte?,
¦ aap? avzov aspcpXHivrs? rov fiadi-
Xiw? rdv dvvSovXov xaXidai tov
avrwv- xai dv xXaisi? ; '
Ovroi [oi Sixaioi'] xai ixsi ps-
radravrs? paxdpioi, on apd? rdv
Xpidrov dxr/XBov. Oi dpaprwXoi,
oaov dv wdi, aoppw tov fiadiXiw?
kidi. Aid rovro Saxpvwv d^ioi- oi
Sk Sixaioi, dv rs kvravBa, dv te
kxsi, psrd rov fiadsXiw? sidi, xa'-
xsi pdXXov xai kyyvrspov , ov Sia
, si'Sov?, ov Sid aidrsw?, dXXd apddw
aov, cpydi, apd? apddwaov. — Flom.
3 in Philip. 1, c. 3, p. 249, DE., T. II.
Eijti ydp poi, ri fiovXovrai ai
XapadSs? ai cpaiSpai ; Ovx <*>?
dBXyrd? avrov? apoaipaopsv ; ri
Si oi vpvoi; Ovxi rdv Beov So^d-
Zopsv, xai svxapidTovpev on Xoi-
adv kdrscpdvwds zdv dasXBdvza,
on rwv advwv dayXXa^sv , on ri)?
SsiXia? sxfiaXwv s'xsi aap' sayrw ;
ov Sid rovro vpvoi ; ov Sid zovzo
ifiaXpwSiai ; — -Horn. 4 in Heb. 2, c. 5,
p. 66, C, T. 12.

lamented, since we proceed to greater
good ' things. This wailing is worthy of
his wickedness ; not so of thee who art
about to be crowned and at rest. F'or
death is a tranquil haven.

Tell me, I pray, if the Emperor should
send and call any of us who sit here to
His kingdom, ought we to weep and
lament ? Angels are present sent from
heaven, and coming thence, sent by the
King Himself to summon their fellow-
servant, and dost thou lament ?
And the just translated there are
blessed, since they have gone to Christ.
But sinners, wherever they are, are far
from the kingdom. Wherefore they are
deserving of tears ; but the just, whether
here or there, are with the King, and there
much more and nearer, not by sight, not
by faith, but, he says, face to face.

For, tell me, what mean these bright
lamps? Do we not escort them as ath
letes ? But what mean the hymns ? Do
we not give praise and thanks to God,
that He has already crowned him who has
departed, that He has ' freed him from
labors, that delivering him from fear He
has him with Himself ? Are not the
hymns for this reason ? Are not the
psalms for this ?

Yet Chrysostom feared lest the weeping and wailing, on the occa
sion of the death of those who had entered into rest, would lead to some
grievous abuse, and adds prophetically :

Tew? piv ovv aapaivw • zov
Xpovov Si apo'iovro? dcpoSpdrspov
rw apdypan xpytiopai • xai ydp
psiZdvw? SsSoixa py rovrw tw rpd-
xw xaXsay n? vddo? kv Ty 'ExxXydia
vaeidiXBr/. — lb., p. 67, C.

Meanwhile, therefore, I admonish
you ; but as the time is passing away, I
will prosecute the matteii more vigorously:
for I greatly fear lest by this means some
grievous disease creep into the Church.

302

THE CATHOLIC FAITH.

Horn, i de Consol. Mort., c. 5, p. 357, T. 6 ; Hom. 62 in Joan.,
c. 5, p. '429, E., T. 8 ; Hom. 31 al. 32 in Matt., c. 5,. p. 411, DE., T. 7.

IiNDEX EXPURGATORIUS HlSPANUS.
— Jo. Chrysost. Op. Basil. 1558. In In
dice dele sequentia. Puniri pios post
mortem impossibile. — Sanctos impossibile
puniri post hanc vitam. — Page 722.

Works bf St^ohn Chrysostom, Basil.
1558. From the Index remove "the fol
lowing : It is impossible for the just to be
punished after death. It is impossible
for the Saints to be punished after this
life.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Nam requiem quae continuo post mor-_,
tern datur, si ea dignus est, tunc accipit
quisque cum moritur. Priores acceperunt
Patriarchae : videte ex quo requiescunt :
posteriores Prophetae, recentius Apostoli,
multo recentiores sancri Martyres, quoti
die boni fideles. — Tract. 49 in Jo. Evang.,
n. 10, col. 1751, Pat. Lat. T. 35.
Duo quippe habitationes sunt ; una
in igne aeterno, alia in regno aeterno. —
Serm. 161, de verb Apost., c. 4, col. 879,
lb., T. 38.
In requie enim sunt animae piorum
a corpore separatae ; impiorum autem poe
nas luunt : donee istarum ad aeternam
mortem, quae secunda dicitur, corpora re-
viviscant. — De civit. Dei, L. 13, c. 8,
col. 382, lb., T. 41.
Et si in regni Dei possessione nun
quam erunt, aeterno supplicio tenebuntur:
quoniam non est locus medius, ubi non sit
in supplicio, qui illo non fuerit constitutus
in regno. — Ibid., 21, t. 25, n. 1, col.
741. Nee est ullus ulli medius locus, ut
possit esse nisi cum diabolo, qui non est
cum Christo. — De pecc. merit, et remis.,
L. 1, c. 28, n. 55, col. 140, lb., T. 44.
Haec quidem peccatoris anima agit
quae cum horrendo timore separatur a
corpore, et pergit plena peccatis et ingenti
confusione depressa. Justi vero anima
cum separetur a corpore, non timet, nee
expavescit : sed magis cum gaudio egre-
ditur, et cum exultatione pergit ad Deum
deducentibus se Angelis Sanctis. — Scitote

For the rest which is given immedi
ately after death, every one then receives
when he dies, if he is deserving of it. '
The Patriarchs received it first : behold
how long they rest : the Prophets received
it afterwards, the Apostles more recently,'
the holy Martyrs much more recently,
daily the good faithful.
There are indeed two habitations :
one in eternal fire, the other in the eternal
kingdom. For the souls of the pious, separated .
from the body, are at rest ; but those of
the impious suffer punishments : until the
bodies of the one arise to eternal life, and
those of the others td eternal death, which
is called the second death.
And if they shall never be in posses
sion of the kingdom of God, they will be
held in eternal punishment ; since there is
no middle place, where he may not be in
punishment, who shall not have been
placed in the kingdom.
Nor is there any middle place for any
one, so that he can be anywhere except
with the devil, who is not with Christ.
This indeed the soul of the sinner
does, which with horrid fear is separated
from the. body, and proceeds full of sins
and depressed with great confusion. But
the soul of a just man, when it is separated
from the body, does not fear nor become
terrified ; but it goes forth with joy, rather,
and with exultation proceeds to God ac-

i

THE CATHOLIC FAITH.

303

vero quia anima cum a corpore avellitur.
statim aut in paradiso pro bonis meritis,
aut certe pro peccatis in inferno continuo
praecipitatur. — -De rect. Cath. convers.
(opus spurium), n. 21, col. 1 148, lb., T.
40. Non initium moeroris mors ista, sed
finis est ; nee incipiunt post hanc justorum
flagella, sed desinunt. — De unitate Trinit.
(opus dubium, forte Vigilii Tapsensis.),
c. 15, col. 1171, lb., T. 42.
Primum enim locum fides Catholi-
corum divina audtoritate regnum credit
esse coeloram, — secundum, gehennam,
ubi omnis apostata vel a Christi fide ali-
enus aeterna supplicia experietur : tertium
penitus ignoramus, imo nee esse in Scrip
turis Sanctis inveniemus. — Hypognosticon
(opus spurium), L. 5, c. 5, n. 10, col.
1654, lb., T. 45- Century V.

companied by holy angels. — But know
that the soul when it is torn from the
body, is forthwith either placed in para
dise for its good merits, or certainly im
mediately precipitated into hell for Its
sins. This death is not the beginning, but
the end of grief ; nor do the scourages of
the just begin after death, but cease.

For the faith of Catholics believes by
divine authority that the first place is the
kingdom of heaven ; — the second, hell,
where every apostate or alien from the
faith of Christ will' experience eternal pun
ishments ; of a third place we are entirely
ignorant, nay even, neither shall we find
it contained in the Holy Scriptures.

CYRIL, BISHOP OF ALEXANDRIA.

Asiv ydp oipai SiaxsTdBai, xai
pdXa sixdrw?, on rwv dad yy? dw-
¦ fidrwv ai re?*- dyiwv daoSypovdai
ipvxai, xaBdasp si? xsipa$ cpiXod-
ropyordrov aarpd?, ry rov Bsov
Xpydrdryn xai cpiXavBpwaia po-
vovxi aapariBsvrai. — In Joan., L. 12,
p. 1069, T. 4.
ST. PATRICK.

For I think that we ought to judge,
and very justly, too, that the souls of the
saints, after that they have gone forth
from their earthly bodies, are placed, as it
were, in the hands of a most dear Father,
in the goodness and rnercy alone of Gbd.

Tria sunt sub omnipotentis Dei manu
habitacula, primum, imum, medium : quo
rum summum regnum Dei vel regnum
coelorum dicitur ; imum vocatur infernus ;
medium mundus praeseus vel orbis terra-
rum appelatur. — Commixtio namque ma-
lorum simul et bonorum in hoc mundo
est ; in regno autem Dei nulli mali sunt,
sed omnes boni ; at in inferno nulli boni,
sed omnes mali : et uterque locus ex medio
suppletur. Hominum enim hujus mundi,
alii elevaiitur ad coelum, alii trahuntur ad
infernum. — Lib. de trib. habitaoul., col.
831, A., Pat. Lat. T. 53.

There are three habitations in the
hands of Almighty God : the first, lowest,
and the middle ; the highest of these is
called the kingdom of God, or the king
dom of heaven ; the lowest is called hell ;
the middle is called the present world or
the earth. — For in this world there is a mix
ture at the same time of the evil and the
good ; in the kingdom of God there are
no wicked, but all are good ; but in hell
there are no good, but all are evil : and
each place is supplied from the middle.
F'or of the men of this world, some are
elevated to heaven, others are dragged
down to hell. ,

3°4

THE CATHOLIC FAITH.

ANTONINUS HONORATUS, BISHOP OF CONSTANTIA.

Christum mox tua anima videbit, et
corpus tuum erit in refrigerio resurrectio
nis, lit et ipsa caro videat quod tua anima
cum exierit mox videbit.- — Ep. ad Arca-
dium, col. 436, T. 1, La 6.
Index Expurgatorius Romanus.
— In Anton, episc. Const, dele notam,
Anima statim beata. — Page 101.

Thy soul shall soon see Christ, and
thy body will be in the refreshment of the
resurrection, that the flesh itself also may
see what thy soul shall soon ' see when it
has gone forth.
Remove the note on Antoninus episc.'
Constant. : The soul immediately blessed.

APOSTOLIC CONSTITUTIONS.

Ildvrwv ai ipvxai aapd doi
Zwdi, xai rwv Sixaiwv rd avsv-
para kv rij xiipi dov sidiv, wv ov
pi) dipyrai fiddavo?. — L. 8, c. 41, p.
423, T. 1.

The souls of all live with Thee, and
the spirits of the just are in Thy hand,
whom torture shall not touch.

GENNADIUS, PRIEST OF MARSEILLES.

Post ascensionem Domini ad coelos,
omnium sanctorum animae cum Christo
sunt, et exeuntes de corpore ad Christum
vadunt, expectantes resurrectionem cor
poris suis, — sicut et peccatorum animae in
inferno sub timore positae, expectant res-
surrectionem sui corporis. — De eccl. dog-
mat., c. 79, col. 998, Pat. Lat. T. 58.

After the Ascension of our Lord into
the heavens, the souls of all the saints are
with Christ, and going forth from the
body they proceed to Christ, awaiting the
resurrection of their bodies ; — as also the
souls of sinners, placed in hell under fear,
await the resurrection of their bodies.

JULIANUS POMERIUS, PRIEST OF ARLES.

Tunc est tentatio finienda quando fini-
tur et pugna ; et tunc est finienda pugna
quando post hanc vitam succedit pugnae
secura victoria : ut omnes milites Christi,
qui usque in finem vitae praesentis divini-
tus adjuti, suis hostibus' indefatigabiliter
restiterunt, laboriosa jam peregrinatione
transacta, regnent felices in patria. — De
vit. contempl. , L. 1, c. 1, n. 2, col. 419,
Pat. Lat. T. 59.

Then temptation must be at an end,
when also the contest is finished ; and
then the contest must be at an end, when
after this life certain victory succeeds to
the contest : that all Christ's soldiers, who
even to the end of the present life, by
divine assistance, have indefatigably re
sisted their enemies, their laborious pil
grimage being now ended, may reign in
happiness in their country.

Century VI.
ISAAC THE SYRIAN, BISHOP OF NINEVEH.

Quid insipientius et amentius illis qui
dicunt : Sufficit mihi vitare gehennam ; si
non intravero in regnum, non euro. Nam
evitare gehennam, nihil aliud, est quam in-

What is more silly and foolish than
those who say : It is enough for me to
escape hell ; I care not if I shall not enter
the kingdom. For to shun hell is nothing

THE CATHOLIC FAITH.

3°5

trare regnum ; sicut et e regno exeidere,
est intrare gehennam. Non enim docuit
nos Scriptura tres regiones, sed quod ' cum
venerit Filius hominis in sede majestatis
suae, oves quidem a dextris, haedos autem
statuet a sinistris'; et distinxit terminos
eorum, et tabernacula, dicens : ' Ibunt isti
in aeternum supplicum,' scilicet pecca
tores: 'Justi autem in vitam aeternam,
qui fulgebunt sicut sol.' — De contemp.
mund., c. 17, col. 832^0.', Pat. Gr. T. 86.

else than to enter the kingdom ; just as
also to miss the kingdom, is to enter hell.
For Scripture has not taught us three
regions, but that when the Son of man
shall come in the seat of His majesty, He
shall place the sheep on the right, but the
goats on the left ; and He distinguished
their bounds' and habitations, saying :
These shall go into eternal punishment,
namely, sinners : But the just into eternal
life, who shall shine as the sun.

ANASTASIUS SINAITA, BISHOP OF ANTIOCH.

KariXiaov [oi odioi] ryv'wBo-
pdv, xai apd? ri/v dcpBapdiav kxw-
pr/dav. "ESvdav dad xddpov, xai
apd? Xpidrov dvirsiXav. 'E'&fjXBov
kx ri)? dxyvij?, xai wxydav si? r^
avw 'IspovdaXyp. — 'EQrjXBov rov
Xsipwvo? xai xXvSwvo? rov xdd
pov, xai si? itayyaXyvov? apodwp-
pidav Xipiva?. — Serm. in defunct., col.
1192, 1193, Pat. Gr. T. 8g.

The saints have left corruption and
gone to incorruption. They have put off
the world and risen to Christ. They have
gone out from the shadow and migrated
to the Jerusalem above. — They have gone
out from the storms and billows of the
wbrld, and have landed at peaceful havens.

Century VIII.

VENERABLE BEDE, PRIEST.

Cunj missaram solennia in memoriam
ejusdem Dominicae resurrectionis cele-
brasset [Egbertus] eodem die et ipse mi-
gravit ad Dominum. — H. E., L. 5, c. 22,
p. 288, T. 3.
Sicut impios dixerat perpetuo requiem
non habere, sic e contrario fideles priscis
adjutos operibus amodo jam, id est, a tem
pore mortis, requiescere docet. — In Apoc.
14, p. 405. T. 12.

On the same day, while celebrating
solemn mass in commemoration of our
Lord's resurrection, Egbertus migrated to
the Lord. As he had said that the impious have
no rest forever, so on the contrary he
teaches that the faithful, aided by their
former works, now already, that is, from
the time of their death, are at rest.

Century IX.
SECOND COUNCIL OF AIX LA CHAPELLE.

Tribus itaque modis peccata mortal-
ium vindicantur, duobus in hac vita, tertio
vero in futura vita. — Tertia autem extat
valde pertimescenda atque terribilis, quae
non in hoc, sed in futuro justissimo Dei
judicio fiet saeculo, quando Justus judex

In three ways, therefore, the sins of
mortals are punished : in two ways in this
life,' the third in the life to come. — But
the third is greatly to be feared and terri
ble, which will take place, not in this
world, but in the world to come, by the

306

THE CATHOLIC FAITH.

dicturus est . ' Discedite a me maledicti
in ignem aeternam. — Praefat. ad Pippin.,
c. i, col. 844, CD., T. 9, L and C.

most just judgment of God, when the just
Judge shall say : Depart from me ye ac
cursed into eternal fire. v

Century XI.
THEOPHYLACTUS, ARCHBISHOP OF ACRIDA.

Ai pkv yap [ipv%ai~\ tgSV Sixai-
wv, kv xeipi Beov- ai Sk rwv dpap^,
rwXwv, xai avrai svBsv dadyov-
rai, w? y rov aXovdiov. — In Matt. 8,
p. 41, T. 1.
HapiBsro pkv zd.avsvpa 0 Kv
pio? zw Bew xai aazpi, Ssixvvwv,
w? ovx in roi? prypadiv kpq>iXox<*>-
povdi rwv dyiwv ai ipvxai, rpixovdi
Sk paXXov Et? xeipa^ r°v aavrwv
aarpd?, rwv Sk dpaprwXwv si? rdv
ri)? xoXddsw? rdaov xaradawpi-
vwv, rovridri, rdv dSyv. — In Joan.
19, P- 755, A., T. 1.

For the, souls of the just are in the
hand of God ; -but the souls of sinners,
they are led away' hence, as was that of
the rich man.
The Lord gave up the ghost to God
and the Father, showing that the souls of
the saints no longer wander in their mon
uments, but run rather into the hands of
the Father of all, but the -souls of sinners
are cast down to a place of punishment,
that is, to hell.

Century XII.
BERNARD, ABBOT OF CLAIRVAUX.

Tria sunt loca, coelum, terra, infer
nus ; et habent singula habitatores suos :
coelum solos bonos, terra mixtos, infernus
solos malos. — Sent, (opus spurium), c. 9,
fol. 128, M., Ed. Antwerp, r576.-

There are three places, heaven, earth
and hell, and each has its own inhab
itants : heaven has the good alone, earth a
mixture, hell the evil alone.

HERVEUS, MONK OF DOLE.

Praedicatores enim ecclesiae postquam
de corporibus transeunt, nequaquam per
morarum spatia, sicut antiqui patres, coe-
lestis patriae perceptione differuntur, sed
mox, ut a carnis colligatione exeunt, in
coelesti sede requiescunt, sicut in hac sen-
tentia demonstratur. — In 2 Cor. 5, col.
col. 1041, C, Pat. Lat. T. 181.
Morte autem Christi pax tanta inter
homines et angelos effecta est, ut nunc
animae justorum cum de corporibus ex
eunt, mox penetrent coelos gaudentibus
angelis. — In Col. 1, col. 1322, C.

For the preachers of the Church, after
that they pass out of the body, are in no
wise hindered by delays from the percep
tion of the heavenly country, as were the
ancient Fathers, but as soon as they go
forth from the bonds of the flesh, they
rest in the heavenly abode, as is demon
strated in this sentence.
But by the death of Christ so great
a peace was effected between men and
angels, that now the souls of the just,
when they go out from their bodies, there
upon penetrate the heavens with rejoicing
angels.

THE CATHOLIC FAITH.

3°7

Chapter II.
THE INTERMEDIATE STATE.
THE CHURCH OF ROME.
The Church of Rome holds that the Saints do already reign with
Christ and enjoy beatific vision. The belief that none of the Saints
have yet entered the kingdom of heaven, but that they await the day of
judgment, is stigmatized as an error of the later Greeks, condemned at
the Council of Florence.

COUNCIL OF TRENT.

Mandat sancta synodus omnibus epis-,
copis — ut juxta catholicae et apostolicae
ecclesiae usum — fideles diligenter instru-
ant, docentes eos, sanctos una cum Christo
regnantes, etc. — Sess. 25, p. 173, 174.
/

This holy Synod commands all Bish
ops, that they diligently instruct the faith
ful according to the usage of the Catholic
and Apostolic Church, teaching them that
the Saints reigning together with Christ,
etc.

ALPHONSUS DE CASTRO.

Sexta haeresis docet, nullam animam
ante diem judieii esse beatam.
Concilium Florentinum sub Eugenio
quarto celebratum, per haec verba diffinit.
— Diffinimus illorum animas qui post bap-
tisma susceptum nullam omnino peccati
maculam incurrerunt, Mas etiam quae post
contractam peccati maculam, vel in suis
corporibus, vel eisdem exutae corporibus,
prout superius dictum est, sunt purgatae,
in coelum mox recepi, et intueri clare ip
sum Dominum trinum et unum, sicut est,
pro meritorum tamen diversitate alium
alio perfectius : illorum autem animas, qui
in actuali mortali peccato, vel solo originali
decedunt, mox in internum descendere,
poenis tamen disparibus puniendas. — Adv.
Haer., L. 3, Verb. Beatitudo, fol. 70, 80,
col. 1, 2, 1, ADA.

The sixth heresy teaches that no soul
is blessed before the day of judgment.
The Council of Florence, celebrated
under Eugenius IV. , defines the matter in
these words. — We define that the souls of
those who after receiving baptism have
incurred no defilement of sin whatever,
and those also which have been purged,
after contracting the defilement of sin,
either in their own bodies, or after that
1
they have put off their bodies, as was said
above, are immediately received into
heaven, and behold clearly the Triune
Lord Himself, as He is : yet by reason of
the diversity of their merits, the one more
perfectly than the other. But the souls of
those who depart in actual mortal sin, or
in original sin only, immediately descend
into hell, to be punished nevertheless with
unequal punishments.

ROBERT BELLARMINE, CARDINAL AND JESUIT.

Secundo, quia si haec dies, de qua
Apostolus loquitur, esset dies ultimi judi
eii, sequeretur nullum sanctorum ingredi

Secondly, if this day of which the
Apostle speaks, were the day of the last
judgment, it would follow that no one of

308 THE CATHOLIC FAITH.
posse in coelum ante diem judieii, qui est the Saints can enter into heaven before
error damnatus in Concilio Florentino, the day. of judgment, which is an error
sess. ult. — De Purg., L. I, c. 5, p. 394, condemned in the last session of the
E. , T. 2. Council of Florence.
JACOB GRETSER, A JESUIT.^
Istorum error Graecis ansam praebuit The error of these afforded an op-
opinandi, sanctorum animas corporum portunity, to the Greeks for holding the
dvddzadiv expectare, ut divina simul opinion that the souls of the 'Saints await
beatitate f ruantur ; in , quam sententiam the resurrection of their bodies, that they
ivisse Anastasius videtur hic et alibi. — at the same time may enjoy the divine
(Alemann.) Not. in Anastas. Siniat. , qu. beatitude. Anastasius seems here and
73, col. 698, 6gg, Pat. Gr. T. 8g. elsewhere to have entertained this opinion. ,
Error veterum quorundam, et recenti- ' An error of certain of the ancients
oris Graeciae. — lb., qu. 91, col. 722. and of the modern Greeks.
Index Expurgatorius Romanus. The- author [Anastasius] seems to
— Nam abripi auctor [Anastasius] videtur have been dragged into that error, that
in ilium errorem, Animas ante universalem souls are not admitted to the state of
corporum resurrectionem, non admitti ad blessedness 'before the universal resurrec-
beatitudinem ; nisi forsan de plenissima, tion of their bodies, unless perhaps he
et consummata totius humani ratione, et speaks of the full and consummated condi-
gloria corporum loquatur. — Expurg. in tion of the whole human race, and the
Anastas., qu. 87, col. 130, p. 59. glories of the bodies.

THE CATHOLIC CHURCH.
The ancient Church believed that the souls of the righteous
departed did not at once enter heaven proper, but were received into a
certain receptacle called Hades, Paradise, or Abraham's. Bosom, which
was, as it were, the vestibule of heaven, where certain of their reward,
they awaited in joy and peace the resurrection morn. Here were
gathered the Patriarchs, Prophets, Apostles, Martyrs, Saints and just
persons of all ages, waiting in joyful expectation the full reward of
glory which they were to receive when the soul was united to the body.
Neither did the wicked receive immediately their full weight of
punishment; but they too were - gathered in hades, separated from the'
abodes of the blessed, where they likewise, though in fear and trem
bling, awaited the resurrection when they were to receive each his- sen-.
tence and go away into everlasting punishment. It was to paradise or
hades that our Saviour went during the interval between His death and
resurrection. For when on the cross He told the penitent thief (Luke
23 : 42, 43) that he should be with Him that day in paradise, and yet, in
John 20 : 17, He tells us that He had not yet ascended to the Father in
heaven.

THE CATHOLIC FAITH.

309

Besides, it is not reasonable that the souls of the righteous should
be immediately received into heaven and surround the throne of God,
and then, after ages of consummated, bliss, be dragged before the awful
judgment-seat of Christ to be judged according to the deeds done in
the body, which to them would be a vain thing, inasmuch as it would
be impossible for their condition to undergo the least alteration.
Neither is -it reasonable that the wicked should be called up from hell
to receive a sentence which could not mitigate or heighten their misery
in the least. Much more reasonable is the primitive doctrine of the
Church that both the just and the wicked, though the one is conscious
that he will not be cast into hell, and the other knows that his sins ex
clude him from heaven, are as yet in doubt as .to the degree of glory
and punishment which they are to receive when the just Judge shall pass
sentence upon every man according to his deserts.
This belief in an Intermediate State, not the " middle place " of the
Church of Rome, -was the belief of the ancient and Catholic Church ;
though the Roman Church, so repugnant is this primitive doctrine to
the dogma of a Purgatory, sees fit to call it an error of the modern
Greeks. Thus does Rome brand as an error the constant and primitive
teaching of the Holy Catholic Church.

SCRIPTURE.

King James' Version.

Matt. 13 : 40-43. As therefore the
tares are gathered and burned in the fire,
so shall it be in the end of the world.
The Son of man shall send forth His
angels, and they shall gather out of His
kingdom all things that offend, and them
which do iniquity ;
And shall cast them into a furnace of
fire ; there shall be wailing and gnashing
of teeth. Then shall the righteous shine forth
as the sun in the kingdom of their Father.
lb. 25 : 31-34. When the Son of
man shall come in His glory, and all the
holy angels with Him, then shall He sit
upon the throne of His glory :
And before Him shall be gathered all
nations : and He shall separate them one
from another, as a shepherd divideth his
sheep from the goats ;

Douay Version.

Matt, 13 : 40-43. Even as cockle
therefore is gathered up, and burnt with
fire : so shall it be at the end of the
world. The Son of Man shall send his angels,
and they shall gather out of. His kingdom
all scandals, and them that work iniquity.
And shall cast them into the furnace
of fire : There shall be weeping and gnash
ing of teeth.
Then shall the just shine as the sun,
in the kingdom of their Father.
lb. 25 : 31-34. And when, the Son
of Man shall come in His majesty, and
all the angels with Him, then shall He sit
upon the seat of His majesty :
And all nations shall be gathered
together before him, and He shall sep
arate them one from another as the shep-
'herd separated the sheep from the goats ;

3io

THE CATHOLIC FAITH.

And He shall set the sheep on His
right hand, but the goats on the left.
Then shall the King say unto them
on His right hand, Come, ye blessed of
Me Father, inherit the kingdom prepared
for you from the foundation of the world.
Luke 14 : 14. For thou shalt be rec
ompensed at the resurrection of the just.
lb. 23 : 42, 43. And he said unto
Jesus, Lord, remember me when Thou
comest into Thy kingdom.
And Jesus said unto him, Verily I
say unto thee, To-day shalt thou be with
Me in Paradise.
John 3 : 13. And no man hath ascend
ed up to heaven, but He that came down
from heaven, even the Son of man which
is in heaven. .
lb. 5 : 28, ,39. Marvel not at this ;
for the hour is coming, in the which all
that are in the graves shall hear His
voice, And shall come forth they that have
done good unto the resurrection of life ;
and they that have done evil, unto the
resurrection of damnation.
lb. 12 : 48. The word that I have
spoken, the same shall judge him in the
last day. lb. 14 : 3. And if I go and prepare
a place for you, I will come again and re
ceive you unto Myself : that where I am,
ye may be also.
lb. 20 : 17. Jesus saith unto her,
Touch Me not ; for I am not yet ascended
to My Father ; but go to My brethren,
and say unto them, I ascend unto My
Father, and your Father ; and to My God,
and your God.
Acts 2 : 31, 34. He seeing this be
fore, spake of the resurrection of Christ,
that His soul was not left in hell [aSov],
neither His flesh did see corruption.
For David is not ascended into the
heavens.

And He shall set the sheep on His
right hand, but the goats on His left.
Then shall the king say to them that
shall be on His right hand . Come, ye
blessed of My Father, possess you the
kingdom prepared for you from the foun
dation of the world.
Luke 14 : 14. For recompense shall
be made thee at the resurrection of the
just. lb. 23:42,43. And he said to Jesus :
Lord, remember me when Thou shalt
come unto Thy kingdom.
And Jesus said to him : Amen I say
to thee, this day thou shalt be with me in
Paradise. John 3 : 13. And no man hath as
cended into heaven but He that descended
from heaven, the Son of Man who is in
heaven. lb. 5 : 28, 2g. Wonder not at this,
for the hour cometh wherein all that are
in the graves shall hear the voice of the
Son of of God.
And they that have done good things,
shall come forth unto the resurrection of
life ; but they that have done evil, unto
the resurrection of judgment.
lb. 12 : 48. The word that I have
spoken, the same shall judge him in the
last day. lb. 14 : 3. And if I shall go, and
prepare a place for you ; I will come again,
and will take you to myself, that where I'
am, you all may be.
lb. 20:17. Jesus saith to her: Do
not touch me, for I am not yet ascended
to my Father ; but go to my brethren, and
say to them, I ascend to my Father and
to your Father, to my God and your God.
Acts 2 : 31, 34. Foreseeing this, he
spoke of the resurrection of Christ. For
neither was He left in hell, neither did
He see corruption.
For David ascended not into heaven.

THE CATHOLIC FAITH.

3H

lb. 17 : 31. Because He hath ap
pointed a day, in the which He will judge
the world in righteousness by that man
whom He hath ordained.
Rom. 2 : 16. In the day when God
shall judge the secrets of men by Jesus
Christ according to my gospel.
1 Thess. 4 : 15, 16. For this we say
unto you by the word of the Lord, that
we which ate aUve and remain unto the
coming of the Lord shall not prevent them
which are asleep.
And the dead in Christ shall rise
. first. 2 Tim. I : 18. The Lord grant unto
him [Onesiphorus] that he may find mercy
of the Lord in that day.
lb. 4 : 1, 8. Who shall judge the
quick and the dead at -His1 appearing anct
His kingdom.
Henceforth there is laid up for me a
crown of righteousness, which the Lord,
the righteous Judge, shall give me at that
day : and not to me only, but unto all
them that love His appearing.
Heb. n : 39, 40. And these all hav
ing obtained a good report through faith,
received not the promise :
God having provided some better
thing for us that they without us should
not be made perfect.
1 Pet. 3 : 19. By which also He went
and preached unto the spirits in^ prison.
lb. 4 : 13. But rejoice, inasmuch as
ye are partakers of Christ's sufferings ;
that when His glory shall be revealed, ye
may be glad also with exceeding joy.
lb. 5 : 4. And when the chief Shep
herd shall appear, ye shall receive a crown
of glory that fadeth not away.
Rev. 6 : 10, 11. And they cried with
a loud voice, saying, How long, O Lord
holy and trae, dost Thou not judge and
avenge our blood on them that dwell on
the earth ?

lb. 17 : 31. Because He hath ap
pointed a day wherein He will judge the
world in equity, by the man whom He
hath appointed.
Rom. 2 : 16. In the day when God
shall judge the secrets of men, by Jesus
Christ, according to my gospel.
1 Thess. 4 : 14, 15. For this we say
unto you in the word of the Lord, that we
who are alive, who remain unto the com
ing of the Lord, shall not prevent them
who have slept.
And the dead who are in Christ, shall
rise first. 2 Tim. 1 : 18. The Lord grant unto
him to find mercy of the Lord in that
day. lb. 4 :i, 8. Who shall judge the
living and the dead, by His command
ment and His kingdom.
As, to the rest, there is laid up for me
a crown of justice, which the Lord the
just Judge will render to me in that day ; *
and not only to me, but to them also that
love His coming.
Heb. 11 : 39, 40. And all these being
approved by the testimony of faith, re
ceived not the promise.
God providing some better thing for
us, that they should not be perfected
without us.
1 Pet. 3 : 19. In which also coming
He preached to those spirits that were in
prison. lb. 4 : 13. But if you partake of the
sufferings of Christ, rejoice, that when
His glory shall be revealed you may also
be glad with exceeding joy.
lb. 5 : 4. And when the Prince of
pastors shall appear, you shall receive a
never-fading crown of glory.
Rev. 6 : 10, 11. And they cried with
a loud voice, saying : How long, O Lord
(holy and true), dost Thou not judge and
revenge our blbod on them that dwell on
the earth ?

3i-

THE CATHOLIC FAITH,

And white robes were given unto every
one of them ; and it was said unto them,
that they should rest yet for a little season,
until their fellow-servants also and their
brethren, that should be killed as they "
were, should be fulfilled.
lb. 20 : 12, 13. And I saw the dead,
small and great, stand before God ; etc.
And the sea gave up the dead which
were in it ; and death and Hell [dSy?']
delivered up the dead which were in them ;
and they were judged every man accord
ing to their works.

And white robes were given to every
one of them one ; and it was said to them,
that they should rest for a little time, 'till
their fellow-servants, and their, brethren
who are to be slain, even as they, should
be filled up.
lb. 20 : 12, 13. And I saw the dead
great and small, standing in the presence
of the throne, etc.
And the sea gave up the dead that
were in it, and death and hell gave up'
their dead that were in them ; and they
were judged every one according to their
works.

1 Cor. 1:8; Eph. 4 : 30 ; 1 Peter 1:5.
These verses of Scripture prove two things : (1) that no man has
as yet ascended into heaven, but into paradise only ; (2) that a general
Day of Judgment is to come, wherein all are to be judged, when, the
just will receive their full reward and the wicked their just punishment.

Century II.

JUSTIN MARTYR.
Td? pkv [tpvxd?~\ rwv svdsfiwv,
iv xpeirrovi aoi x^pw pivsiv, rd?
Sk dSixov? xai aovypd? iv x^ipovi,
rdv rij? xpidsw? ixSsxopiva? xpo-
vov tote. — Dialog, cum Tryph., n. 5,
col. 488, Pat. Gr. T. 6.

The souls of the pious remain some
where in a better place, but those of the
unjust and wicked in a worse place, await
ing the time of the judgment.

Ei ydp xai dvvEfidXsrs vpsi?
ndi Xsyopivoi? xPl6navoi?, xai
rovro pi) dpoXoyovdiv , dXXd xai
fiXadcpspsiv roXpwdi rdv Bsdv
'Afipadp, xai rdv Bedv 'Idadx, xai
rdv Bedv 'Iaxwfi, oi xai Xiyovdi py
eivai vexpwv dvddradiv, dXXd dpa
rw daoBvi/dxeiv rd? ipvxd? avrwv
dvaXapfidv EdBai1 si? rdv ovpavdv,
pi) vaoXdfiyrs avrov? xpulriavpv?-
— lb., n. 80, col. 665.
Ovrs ydp apd ri)? dvadrddsw?
re3V kxddrw fisfiiwpivwv y dvra-
adSodi? yivsrai. — Quaest. et Resp. ad
Orthodox, (opus spurium), qu. 60, Resp.,
col. 1304, A.

For if you meet with some who are
• called Christians, and do not confess this,
but dare even to blaspheme the God of
Abraham, and the God of Isaac, and the
God of Jacob, who also say that there is
no resurrection of the dead, but at the
Same time that they die their souls are re
ceived into heaven, do not regard them as
Christians.

Before the resurrection, the reward of
things done in this life is rendered to no

THE CATHOLIC FAITH.

31.

Msrd Sk r^ kx rov dwparo?
e^oSov evBv? yivsrqi ro3V Sixaiwv
zs xai dSixwv y Siadz.oXy. "Ayov-
rai ydp vad twv dyyiXwv si? d^i-
ov? avrwv rdaov?- ai pkv twv 81-
¦xaiwv ipvxai si? rdv aapdSsidov,
evBa dvvrvxia re xai Bia' dyyiXwv
rs xai dpxayyiXwv, xar' dxradiav
Sk xai rov Swrijpo? Xpidrov xard
to sipypivov. 'ExSypovvrs? ix rov
dwparo? xai ivSypovvre? apd? rdv
Kvpiov • ai Si ro5>' dSixwv ifvxai
, si? rov? iv rw dSy rdaov?, xard rd
sipypivov aspi rov Nafiovx' Sovd-
dop fiadiXiw? BafivXwvo?- '0 dSy?
xdrwBev iaixpdvBy dvvavryda? doi,
xai rd i^i)?- xai sidiv iv roi? d£ioi?
avrwv roaoi? cpvXarzdpevai' ew?
zy? r'/pipa? zij? dvadzddsw? xai
dvzaaoSddsw?. — lb., qu. 75, Resp.,
col. 131 7.
IRENAEUS, BISHOP OF LYONS.

After the departure from the body,
immediately there takes place a separation
of the just and the unjust. F'or they are
led by the angels to their proper places ;
the souls of the just to paradise, where
there is the conversation and sight of
angels and archangels, and also, by vision,
of our Saviour Christ, according to what
is said : Absent from the body and present
with the Lord. But the souls of the un
just are in places in hades, according to
what is said of Nabuchodonosor, king of
Babylon : Hades below was in an uproar
to meet thee at thy coming, etc. ; and they
are kept in custody in their own proper
places until the day of resurrection and
reward.

Per haec enim manifeste declaratum
est, et perseverare animas, et non de cor
pore in corpus transire, — et propheticum
quoque adesse Abrahae, et djgnam habita-
tionem unamquamque gentem percipere,
etiam ante judicium. — Contr. Haer., L.
2, c. 34, n. 1, col. 835, Pat. Gr. T. 7.
Manifestum est quia et discipulorum
ejus, propter quos et haec operatus est
Dominus, animae abibunt in invisibilem
locum, definitum eis a Deo, et ibi usque
ad resurrectionem commorabuntur, susti-
nentes resurrectionem : post recipientes
corpora, et perfecte resurgentes, hoc est
' corporaliter, quemadmodum et Dominus
resurrexit, sic venient ad conspectum Dei.
Nemo enim est discipulus super magis-
trum ; perfectus autem omnis erit, sicut
magister ejus. Quomodo ergo magister
noster non statim evolans abiit, sed sus-
tinens definitum a Patre resurrectionis
suae tempus (quod et per Jonam mani
festum est), post triduum resurgens as-
sumptus est ; sic et nos sustinere debemus
definitum a Deo resurrectionis nostrae
tempus, praenunciatum a prophetis, et sic

F'or by this it is clearly declared that
souls both exist, and do not pass from
body to body, — and the prophetic spirit of
Abraham is present also, and every class
has a fitting habitation, even before the
judgment. It is plain that the souls of His dis
ciples also, for whose sakes also our Lord
did these works, will go away into an in
visible place, designated for them by God,
and there they will remain until the resur
rection, awaiting the resurrection ; after
wards receiving their bodies, and rising
perfectly, that is, bodily, as also our Lord
¦ arose ; thus shall they come to the sight
of God. For no disciple is above his
Master ; but every one that is perfect
shall be as his Master. Therefore as our
Master going forth, did not immediately
go away, but awaiting the time of His
resurrection designated by the Father
(which is also manifested in the case of"
Jonah), rising after the third day, was
taken up. So we also ought to await the
time of our resurrection appointed by

3i4

THE CATHOLIC FAITH.

resurgentes assumi, quotquot Dominus ad
hoc dignos habuerit. — lb., L. 5, c. 31,
n. 2, col. 1209, '1210.

God, predicted by the Prophets, and thus
arising, to be taken up, as many as the
Lord shall regard worthy of this.

TERTULLIAN, PRIEST OF CARTHAGE.

Et si paradisum nominemus, locum
divinae amoenitatis recipiendis sanctorum
spiritibus destinatum, maceria quaedam
illius zonae a notitia orbis communis seg-
regatum, etc. — Apol., c. 47, p\ 123, Pars I.
Jam nunc quod ad necessariorem sen-
tentiam tuam spectet, in quantum et ad
ipsum statum tuum tendit, affirmamus, te
manere post vitae dispunctionem, et ex-
pectare diem judieii, proque meritis aut
cruciatui destinari aut refrigerio, utroque
sempiterno. — De test, anim-., c. 4, p. 181,
lb. '
Eam itaque regionem sinum dico
Abrahae, etsi non coelestem, sublimiorem
tamen inferis, interim refrigerium prae- -
bituram animabus justorum, donee con-
summatio rerum resurrectionem omnium
plenitudine mercedis expungat, tunc ap-
paritura coelesti promissione, quam Mar-
cion suo vindicat quasi non a creatore
promulgatam. — Adv. Marc, L. 4, c 34,
p. 232, Pars 3.
Nemo enim peregrinatus a corpore
statim immoratur penes dominum, nisi ex
martyrii praerogativa, scilicet paradiso,
non inferis deversurus. — De resur. earn.,
c. 43, p. 141, 142, Pars 4.
Quid est autem illud, quod ad inferna
transfertur post divortium corporis, quod
detinetur illic, quod in diem judieii resur-
vatur, ad quod et Christus moriendo des
cendit ? puto, ad animas patriarcharum1. —
Igitur si quid tormenti sive solatii anima
praecerpit in carcere seu diversorio in-
ferum, in igni vel in-sinu Abrahae, pro
bata erit corporalitas animae.

Nulli patet coelum, terra adhuc salva.
— Habes etiam de paradiso a nobis libel-
lum, quo constituimus omnem animam

And if we mention paradise, a place
of divine pleasure, destined for the recep
tion of the spirits of the saints, separated
from the notice of the common world by
a certain wall of that fiery zone, etc.
Now as to what pertains to your more
necessary opinion, so far as it tends to that
state of yours, we affirm that you remain
after death, and await the day of judg
ment ; and, according to your deserts, are
destined either to torment or refreshment,
and in" each case for eternity.
That region, therefore, I call Abra-
ham's'Bosom, and thongh it be not heaven,
yet it is higher than hell, which will in the
meanwhile afford refreshment to the souls
of the just, until the consummation of
things accomplish the resurrection of all
with fullness of reward, then to appear
by the heavenly promise which Marcion
claims for his own, as if it were nat pro
mulgated by the Creator.
No one who has departed from the
body immediately tarries with the Lord,
except by the prerogative of martyrdom,
being, forsooth, about to be turned aside
into paradise, not hell.
But what is that which is transferred
to the infernal regions, after the separa
tion from the body, which is there de
tained, which is reserved to the day of
judgment, to which also Christ descended
by dying ? To the souls of the Patriarchs,
I suppose. — Therefore, if the soul be sen
sible of any torment or solace in the prison
or abode of the under world, in fire or in
Abraham's Bosom, the corporality of the
soul will be proved.
Heaven lies open to no one while the
earth is still unharmed. —You have also
from us a book concerning paradise, in

THE CATHOLIC FAITH.

315

apud inferos sequestrari in diem domini.
— De anima, c. 7, 55, p. 177, 241, 242,
lb.

which we define that every soul is seques
tered in the infernal regions till the day of
the Lord.

Century III.
HIPPOLYTUS, BISHOP. OF PORTO.

Hspi Sk dSov, kv w dvvixovrai
ipvxai Sixaiwv ze xai dSixwv, dv-
ayxaiov siasiv — iv zovzw Sk zw
Xwpiw zdao? dtpwpidrai n?, Xipvy
avpo? ddfiidxov, iv w pkv ovSixw
nvd xaxappspicpBai vasiXycpapEv ¦
kdxsvadcai Sk si? ri)v apowpid-
psvyv ypipav vad Bsov, iv y 81-
xaia? xpidsw? daocpadi? pia addiv
di,iw? apodEvsxBsiy — oi Sixaioi Ty?
dcpBdpr.ov xai dvExXsiarov fiadiX
sia? rvxoodiv, oi kv tw dSy vvv
pkv dvvixovrai, aXX' ov tw avrw
rdaw, w xai oi aSixoi. Mia ydp
si? rovro zd x<&piov xdBoSo?, ov ry
avXy kcpsdxwxa dpxayysXov dpa
dzpazia asaidTsvxapsv •¦ yv avXyv
SisXBdvzs? oi xaraydpsvoi vad twv
iai rd? if>vxd? rsraypivwv dyyi
Xwv, ov pia dSw aopsvovrai ¦ aXX'
oi pkv Sixaioi, Ei? Ss^id tpwraywy-
ovpsvoi, xai vad rwv kcpsdrwrwv
xard rdaov dyyiXwv vpvovpsvoi,
ayovrai Et? x°°ptov cpwrsivdv kv
<o oi da' dpxy? Sixaioi aoXirsvov-
rai, ovx vaJ dvdyxy? xparovpsvoi,
dXXd xy? xwv dpwpivwv ayaBwv
Bsa? dsi daoXavovr s? , xai xy xwv
ExddrorE xaivwv apodSoxia 7)86-
psvoi, • xa'xsiva rovrwv fieXriw
r/yovpsvoi. Oi? d rdao? ov xapa-
ryipdpo? yivsrai- ov xavdwv, ov
xpvo?, ov. rpifiXo? iv avrw, aXX' 7/
rwv Ttaripwv Sixaiwv te dpwpivy
oipi? advrors psiSia, dvapsvdvrwv
rfjv psrd xovxo xd xwptov avdaav-
div xai aiwviwv dvafiiwdiv iv ov-
pavw. Tovrw 8i ovopa xixXydxo-
psv xdXaov 'Afipaap. Oi Sk aSixoi
si? dpidrspd sXxovrai vad ayyi-
Xwv xoXadrwv, ovxin ixovdiw?

It is necessary now for me to speak
of hades, in which are contained the souls
of the just and o( the unjust. — In this re
ceptacle a certain place is set apart, a lake
of unquenchable fire, into which we sup
pose no one has1 been cast ; but it . is pre
pared for the day predetermined by God,
in which one sentence of just . judgment
shall be justly passed upon all. — But the
just shall obtain an incorruptible and end
less kingdom, who are now, nevertheless,
kept in hades, but not in the same part
as the unjust. For there is one entrance
to this receptacle, at whose gate we believe
an archangel is stationed with an army ;
through which gate pass all those who are
led, by the angels presiding over souls, yet
they do not proceed the same way. But
the just, guided to the right by a light,
and received with hymns by the angels
presiding over those mansions, are led to
a place of light, where the just, who have
been from the beginning, dwell, not com
pelled by necessity, but continually enjoy
ing the sight of the good things which
they see, and delighted with the expecta
tion of things always new, and consider
ing these better than the present ones.
To them this place is not wearisome ;
there is no heat, nor cold, nor anxiety in
it, but the sight of the just fathers always
smiling, waiting for rest and an eternal
life in heaven, after this receptacle. And
to this place we give the name of Abra
ham's Bosom. But the unjust are dragged
to the left by punishing angels, not walk
ing of their own accord, but dragged along
by force as bound ; whom the angels pre
siding over the place urge on, reviling
them, and threatening them with their
fierce eyes, thrusting them down to lower

316

THE CATHOLIC FAITH.

aopsvdpsvoi, dXXd psrd fiia? w?
Sidpioi sXxdpsvoi- dii oi kcpsdxwxE?
dyyiXoi Siaaipaovrai dveiSiZov-
rs?, si? rd xaxwxepa wBovvxs? • ov?
dyopivov? eXxovdiv oi icpedxwxs?
sw? aXydiov ry? ysivvy?- oi syyiov
ovte? rov pkv fipadpov dSiaXsia-
tw? vitaxovovdi, xai rov rij? Bippy?
drpov ovx dpoipovdiv. Avri)? Sk
xy? kyyiovo? oipsw?, ryv cpofispdv
xai vaspfiaXXdvrw? Biav rov avpd?
dpwvTE?, xaraasayyadi, ry apod-
Soxia ri)? psXXovdy? xpidsw?, i/Sy
Svvapsi xoXaZdpsvoi — Ovro? d aspi
aSov Xdyo?, kv w ai ipvxai advrwv
xarixovxai, dpxi xaipov ov d Bed?
wpidsv, dvddradiv tots advrwv
aoiyddpsvo?, oy tpvxd? psxsvdwpa-
xwv , aXX' avrd xd dwpaxa dvid-
xwv. — Adv. Graec, c I, 2, col. 797,
800, Pat. Gr. T. 10.
, ORIGEN, PRIEST
Puto enim quod sancti quique disce-
dentes de hac vita permanebunt in loco
aliquo in terra posito, quem paradisum
dicit Scriptura divina, velut in quodam
eruditionis loco, et, ut ita dixerim, audi-
torio vel schola animarum in quo de om
nibus his quae in terris viderant, docean-
tur, etc. — Ilspi dpx<Sv, L. 2, c. 11,
n. 6,- col. 245, 246, DAB., Pat. Gr. T.
11. Nondum enim receperunt laetitiam
suam ne apostoli quidem, sed et ipsi ex
pectant, ut ego laetitiae eorum particeps
fiam. Neque enim decedentes hinc sancti,
continuo integra meritorum suorum prae-
mia eonsequuntur ; sed expectant etiam
nos, licet morantes, licet desides. — Vides
ergo quia expectat adhuc Abraham, ut
quae perfecta sunt consequatur. Expec
tat et Isaac et Jacob, et omnes prophetae
expectant nos ut nobiscum perfectam bea-
titudinem capiant. — Hom. 7 in Levit.,
t. 2, col. 480, BD., lb. T. 12.
Horn. 26 in Numer., c. 4, col.
c. 4, col. 877, 878, T. 14.

places. These the presiding angels lead
and thrust down to the confines of hell.
They being so near are incessantly shud
dering, and are not free • from the vapor
of the heat. But from this near vision,
seeing this fearful and excessive spectacle
of fire, are struck with horror, being vir
tually punished. — And this is the Dis
course concerning hades, in which the
souls of all are placed until the time which
God has determined, Who will then make
a resurrection of all, not by putting the
soul into another body, but by raising up
the very same rjody.

OF ALEXANDRIA.
For I think that the saints, whoever
they be, departing this life, will remain in
some place situated in the earth, which
Divine Scripture calls paradise, as in a
certain place of instruction, and, so to
speak, lecture-room or school of souls, in
which they may be taught concerning all
these things which they had seen on earth,
etc. For as yet not even the Apostles have
received their joy, but even they await.
that I also may be made a partaker of
their joy. For neither do the saints, de
parting hence, immediately arrive at the
full rewards of their merits ; but they
await us also, however delaying and sloth
ful. — You see, then, that Abraham still
waits, that he may attain to those things
which are perfect. Isaac also still waits,
and Jacob, and all the Prophets expect us,
that with us they may receive perfect
blessedness.
776, BC, lb. T. 12 ; in Rom., L. 2,

THE CATHOLIC FAITH.

317

NOVATIAN, PRIEST OF ROME.

Namque quae infra terram jacent,
neque ipsa sunt digestis et ordinatis po-
testatibus vacua. Locus enim est quo
piorum animae impiorumque ducuntur,
futuri judieii praejudicia sentientes. — De
Trin., c. 1, col, 888, B., Pat. Lat. T. 3.

For the places which lie under the
earth, neither are they void of arranged
and ordained powers. For there is a place
whither the souls of the righteous and the
wicked are led, being sensible of the fore-
judgments of the judgment to come.

VICTORINUS, BISHOP OF PETAU.

Sicut ara aurea coelum cognoscitur,
sic et ara aerea terra intelligitur, sub qua
est infernus remota a poenis et ignibus
regio, et requies sanctorum ; in qua qui
dem ab impiis videntur et audientur justi,
sed non illuc transvectari possunt. — Sed
quia in novissimo tempore etiam sanc
torum remuneratio perpetua, et impiorum
est ventura damnatio, dictum eis expec-
tare. — In Apqc. 6, col. 329, 330, DA,,
Pat. Lat. T. 5.

As the golden altar is understood of
"heaven, so also the brazen altar is under
stood of the earth,, under which is in
fernus, a region removed from, punish
ment and fire, which is the rest of the
saints ; in which indeed the just shall be
seen and heard by the impious, but they
cannot be transported thither. — But be
cause in the last time also the perpetual
remuneration of the saints, and the dam
nation of the impious is to come, they are
told to wait.

Century IV.
LACTANTIUS

Nee tamen quisquam putet, animas
post mortem protinus judicari ; nam om
nes in una communique custodia detinen-
tur, donee tempus adveniat, quo maximus
judex meritorum faciat examen. Tum
quorum fuerit probata justitia, ii prae-
mium immortalitatis accipient : quorum
autem peccata et scelera detecta, non re
surgent, sed cum impiis in easdem tene-
bras recondentur, ad certa supplicia des-
tinati. — Instit., L. 7, c. 21, p. 146, 147,
T. 2.

Nor yet let any one think that the
souls are judged immediately after death ;
for all are detained in one common cus
tody, till the time comes when the great
Judge- shall make an examination of
merits. Then they whose righteousness
shall have been approved shall receive the
reward of immortality : but they whose
sins and crimes have been detected, shall
not rise again, but shall be hid with the
impious in the same darkness, destined to
certain punishments.

ATHANASIUS, BISHOP OF ALEXANDRIA.

Joannes Damascenes. — Eira 6
kv fiiw xai Xoyw nspifSXsaro?, xai
rrj? rov Beov kxxXydia? BspiXio?
'ABavddio?, raSs cpydi aspi rwv kv
Kvpiw vsxpwv • oriasp Sid tovto
rov? dwZopivov? d Bed? xsxdpid-
rai, to pixp1 ry$ xoivy? dvadrd-
dsw?, ipvxixw? aXXyXoii' dvveivai

Moreover, Athanasius, admired both
for his life and doctrine, and a pillar of
the Church of God, speaks thus concern
ing the dead in the Lord : that God there
fore indulges those who are to be saved,
until the common resurrection, that they
may come t ogether in the spirit and re
joice together, having the expectation that

3i8

THE CATHOLIC FAITH.

they will share in the good things which
are to come.

xai dvvEveppaivsdBai, aasxSoxyv-
exovte? rwv psXXdvrwv avro'-? da-
xoXypovdBai Bsiwv Swpswv. — Orat.
de defunct, sub finem., Op. Athanas., p.
1288, T. 1.
Ai Sk rwv Sixaiwv ibvxai psrd
r^c Xpidrov aapovdiav, w? kx rov
Xydrov rov kv rw dravpw pavBdvo-
psv, on kv rw aapaSsidw vadpxov-
div. Ov ydp Sid pdvyv r^r ipvxyv
rov dyiov Xydrov Xpidrd? d Bsd?
ypwv yvoizsv rdv aapdSsidov,
aXXd xai Sid adda? Xoiadv rd? twv
dyiwv ipvxa?. — Ad Antioch. Quaest.
(opus spurium), qu. 19, p. 272, T- 2.
Index F'xpurgatorius Hispanus.
" — Op. Athanas., ed. Basil, 1564, T. 2. In
indice sequentia deleantur. Anima jus
torum nondum sunt in Regno coelorum.
—Page 44.
CYRIL, BISHOP OF JERUSALEM.
'AXXd pi) Bavpddy? Sid r^e
vaipBsdiv ry? xpidsw?. • lid? dyw-
viZdpsvo?, psrd rd aapsXBeiv rdv
dywva, drscpavovrai y xaraidxv-
vErai- xai ovSiaors. dywvaBiry?
rov? in dywviZopiv.v? drscpavoi,
dXX' kxSixsrai advrwv rcSfj' dyw-
vidrwv rd riXo?- iva vdrspov Siax-
piva?, iadyy rd fipafisia xai rd
drscpavycpdpia. Ovrw xai d Bsd?,
in rov dywvo? kv rw~ xddpw rovrw
dvvsdrwro?, riw? pkv fioyBsi roi?
Sixaioi? pspixw?, vdrspov Si daoSi-
Swdi rov? pidBov? avroi? rsXsiw?.
— Catech. 18, c. 4, col. 1021, Pat. Gr.
T. 33-
HILARY, BISHOP OF POICTIERS
Non enim temporis hujus et seculi est
ista custodia, non a duri sole atque luna,
et ab omni malo conservari ; sed futuri
boni expectatio est, cum exeuntes de cor
pore ad introitum ilium regni coelestis per
custodiam Domini fideles omnes reserva-
buntur, in sinu scilicet interim Abrahae
collocati, quo adire impips interjectum
chaos inhibet, quousque introeundi rursum

But .the souls of the just, after the
coming of Christ, as we learn from the
thief on the cross, are in paradise. For
not for the sake of the soul of the holy
thief alone did Christ our God open para
dise, but also for all other "souls of the
saints.

Works of Athanasius, ed. Basil, 1564,
T. 2. — Let the following be removed from
the Index : The souls of the just are not
yet in the kingdom of heaven.

But do not wonder at the delay of the
judgment. Every one contending, after
the contest is ended, is crowned or dis
graced ; and the judge never crowns those
who are still contending, but waits' for the
end of all the contestants, that after the
end of the contest he may distribute the
rewards and crowns. So also God, while
the contest in this world is still going on,
as yet only assists the just in part, but
afterwards rewards them fully.

F'or this oversight is not of this time
and world ; it is not to be preserved from
the fierce sun and moon, and from all evil ;
but it is the expectation of future good,
when going out of the body all the faith
ful will be reserved by the custody of the
Lord at that entrance of the heavenly
kingdom, being placed, in the meantime,
forsooth, in Abraham's bosom, whither an

THE CATHOLIC FAITH.

319

in regnum coelorum tempus adveniat.
Custodiet ergo Dominus exitum, dum de
corpore exeuntes, secreti ab impiis inter-
jecto chao quieseant. Custodiet introitum
Dominus, in aeternum illud et beatum
regnum introducens. — In Ps. 120, c. 16,
p. 24, 25, T. 3.

f (

interposed gulf prevents the impious from
coming, until the time come for entering
again the kingdom of heaven. The Lord,
therefore, shall keep their departure, until
going forth from the body, hidden from
the wicked by the interposed gulf, they
are at rest. The Lord shall keep their
coming in, leading them into' that eternal
and blessed kingdom.

AMBROSE, BISHOP OF MILAN.

Gubernator cum in portus navem sub-
duxerit, vix finem impositum labori putat,
et statim quaerit laboris exordium. Solu-
tur corpore anima, et post finem vitae
hujus adhuc tamen futuri judieii ambiguo
suspenditur. — Ita finis nullus, ubi finis
putatur. — De Cain et Abel, L. 2, c. 2,
n. 9, col. 344, Pat. Lat. T. 14.
Denique et Scriptura habitacula ilia
animarum promptuaria nuncupavit : quae
occurrens querelae humanae, eo quod
justi qui praecesserunt, videantur usque
ad judieii diem, per plurimum scilicet tem-
poris, debita sibi remuneratione fraudari,
mirabiliter ait coronae esse similem ilium
¦judieii diem, in quo sicut non novissim-
orum tarditas, sic non priorum velocitas.
Coronae enim dies expectatur ab omnibus ;
ut intra eum diem et victi erubescant, et
victores palmam adipiscantur victoriae.

Ergo dum expectatur plenitudo tem-
poris, expectant animae remunerationem
debitam. Alias manet poena, alias gloria ;
et tamen nee illae interim sine injuria, nee
istae sine .fructu sunt. Nam et illae vi-
,dentes servantibus legem Dei repositam
esse mercedem gloriae, conservari earum
ab angelis habitacula, sibi autem dissimil-
ationis et continumaciae supplicia futura,
et pudorum et confusionem ; ut intuentes
• gloriam -Altissimi, erabuscant in ejus con
spectum venire, cujus mandata temeraver- ,
int. — De bon. Mort., c. 10, n. 46, 47,
col. 560, 561, lb.

When a pilot has brought his ship
into port, he hardly thinks that an end is
placed to his labor, and immediately seeks
a beginning of labor. The soul is freed
from the body, and yet after the end of
this life it is still in suspense by uncer
tainty of the future judgment. So there
is no end, where there is thought to be an
end. In short, Scripture also calls those
habitations of souls repositories ; which
meeting with the complaint of men, for
the reason that the just, who have pre
ceded, seem to be defrauded of the re
muneration due them until the day of
judgment, it says (4 Esdras 5 : 42) admir
ably that that day of the judgment is like
a crown, in which, as there is no tardiness
of the last, so there is no quickness of the
first. F'or the day of the crown is expected
by all ; that within that day, both the van
quished may blush and the victors may
" obtain the palm of victory.
Therefore, while the fullness of time
is expected, the souls expect their due re
muneration. Punishment awaits some,
glory others ; and yet meanwhile neither
the former are without injury, nor the
latter without advantage. For the former
also seeing that a reward of glory is laid
up for those who keep the law of God,
that their habitations are guarded by an
gels, but that punishment is in store for
themselves, and shame and confusion for
their dissimulation and disobedience ; so
that beholding the glory of the Most High,
they blush to come into His presence,
Whose commands they have despised.

320

THE CATHOLIC • FAITH.

Justarum autem animarum per or-
dines quosdam digesta erit laetitia. —
Quarto, quia incipiunt intelligere requiem
suam, et futuram sui gloriam praevidere,
eaque se consolatione mulcentes, in habi-
taculis suis cum magna tranquilitate re-
quiescent stipatae praesidiis angelorum. —
lb., c. II, n. 48, col. 561, 562.
The Benedictine Editors. — Ve
rum quae S. Doctor de animarum corpori
bus suis exutarum statu, deque auctore a
quo doctrina ilia profecta est, sub scrip-
tionis hujusce finem tradit, ea sane nos in
duas non minimas difficultates conficiunt.
Primum enim si Doctoris nostri verba
stricte atque ex apicibus interpretemur,
cogemur liquido confiteri • animas ipsius
judicio in quibusdam habitaculis conclusas
adusque generalem resurrectionem servari,
eas ibi mercedem debitam operibus suis,
sed ante diem ultimum minime redden-
dam expectare, interim tamen ' illas vel
bonis quibusdam, vel poenis affici,' prout
ipsarum quaeque fuit commerita, postremo
' justorum laetitiam per quodam ordines
esse digestam.'
Mirum quidem non est hoc modo de
animarum statu scripsisse Ambrosium, sed
illud propemodum incredibile videri po
test, quam in ea quaestione sancti Patres
ab ipsis apostolorum temporibus ad Gre-
gorii XI. pontificatum, Florentinumque
concilium, hoc est toto ferme quatuorde-
cim saeculorum spatio, incerti ac parum
constantes exstiterint. — Admonit. in De
bon. mort. Ambros. , col. 535, 536, lb.

But the joy of the just souls will be dis
tributed through certain orders. — Fourth
ly, because they begin to understand their
rest and foresee their future glory, and
flattering themselves with this consolation,
they will rest in their habitations., with
great tranquility, surrounded by guards of
angels. But what the holy Doctor relates near
the end of this writing, concerning the
state of' souls who have put off their
bodies, and concerning the author from
whom that doctrine was derived, this in
deed has thrown us into two not small
difficulties. For, in the first place, if we
interpret the words of our Doctor strictly
and literally, we are compelled to frankly
confess that in his judgment souls shut up
in certain habitations are preserved till the
general resurrection, that there they expect
the reward due to their works, but which
is in no wise to be rendered to them be-
fore the last day, yet that they meanwhile
are affected with certain good things or
punishments, according to their merits ;
lastly, that the joy of the just is distrib
uted through certain orders.
Indeed, it is not surprising that Am
brose should have written in this manner
concerning the state of souls ; but this may
seem almost incredible, how uncertain and
inconsistent the holy Fathers have been
upon this question from the very times of
the Apostles down to the Pontificate of
Gregory XI. and the Council of Florence,
that is, for the period of almost fourteen
hundred years.

ST. JEROME, PRIEST.

Infernus, locus in quo animae reclu-
duntur, sive in refrigerio, sive in' poenis,
pro quatitate meritorum. — Com. in Osee,
L. 3, c. 13, p. 74, B., T. 5.

Infernus is a place in which souls are ,
secluded, either in refreshment, or in pun
ishment, for the quality of their merits.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.
'Evvdydov ydp i/Xixov kdriv Ei? For think how great is the accession
ripi)? Xoyov, UavXov xai rov? xar' of honor ; Paul and all men of his time,
kxsivov daavis?, rdv 'Afipaap, xai Abraham and those of his time, and again

THE CATHOLIC FAITH.

321

rov? xar' kxsivov, xai xovi apd
ixeivov adXiv apd xodovxwv ixwv
dBXr'/davxa? xai vixydavro? xaByd-
Bai vvv ri/v rjpsripwv dvapivov-
za? E-vSoxipydiv. "On ydp ovSiaw
rdv dricpavov HavXo? dasiXytpEV ,
ovSi. dXXo? ovSsi? twv i% dpxy?
Evypsdryxdrwr , dXX> ovSk daoXy-
ijiovrai, ew? dv daavrs? oi pixP1 r*'-
Xov? dz scpav ovdBai piXXovrsX dcpi-
xwvrai, dxovdov avrov rov Uav-
Xov Xiyovro?- rdv dycSva rdv xa-
Xov yywvidpai, rdv Spopi v rsri-
Xsxa, r^j< aidriv Tsrypyka- Xoiadv
dxdxsvrai poi d rij? Sixaiodvvy?
dricpavo?, ov daoSwdsi poi d 8i-
xaio? xpiry?. Ildrs ; 'Ev ixeivy
ry~ i/pipa- ov pdvov Si kpoi, dXXd
xai addi xoi? yyaayxddi ri)v ixi-
cpdvsiav avrov. Kai adXiv dX-
Xaxov Sfixvv?, on xoivy addiv y
rmv dyaBwv dadXavdi? SiSorai,
Qs6daXovixsvdi ypdcpwv sXsysv •
Eiasp Sixaiov aapd Bsw daoSov-
vai roi? BXifiovdiv vpa? BXiipiv, xai
vpiv roi? BXifiopivoi? dvsdiv .psB'
r/pwv. Kai adX.iv, "On yusi? oi
Zwvrs?, 01 aspiXsiadpsvoi si? ri/v
' aapovdiav rov Kvpiov, ov ui) cpBd-
dwpsv rov? xoipyBivra?- Sid adv
rwv rovrwv SyXwv, on xoivy adv
ra? xai opov aapay ev opiv ov? rwv
ovpaviwv npwv daoXavsiv XPV-
— Serm. 3 de verb. Apost., Habentes
eumdem Spirit., c. 10, p. 343, 344, EAB.,
T. 3- Sed recedens anima, quae carnalibus
oculis non videtur, ab angelis suscipitur,
et collocatur aut in sinu Abrahae, si fide-
Iis est ; aut in carceris inferni custodia, si
peccatrix est : dum status veniat dies, quo
suum recipiat corpus et apud tribunal
Christi judicis veri reddat suorum operum
rationem. — Serm. 2 de consolat. mort.,
c. 1, p. 359, T. 6.
"OBev SyXov, on psrd xyv iv-
tevBsv daoSypiav si? x^Pav nvd
dadyovrai ai ijivxal, ovx en xvpiai

those before him for so many ages, who
contended and were victorious, now sit
awaiting till we are approved. F'or that
Paul has not received his crown, neither
any one of those who have pleased God
from the beginning, nay, nor will receive,
until all who are to be crowned come
together, hear Paul himself saying : I have
fought a good fight, I have finished my
course, I have kept the faith : henceforth
there is laid up for me a crown of right
eousness, which the just Judge shall give
to me. When ? In that day, but not to
me only, but unto all those also who love
His appearing. And again elsewhere,
showing that the enjoyment of those good
things is given to all in common, writing
to the Thessalonians, he said : It is in
deed just with God to render affliction to
those that afflict you, and to you who are
afflicted rest with us. And again : We
who are alive, who are left to the coming
of the, Lord, shall not prevent those who
are asleep ; by all these showing that we
must all receive of the heavenly honors in
common and at the same time.

But the departing soul, which is not
seen by carnal eyes, is received by angels
and placed either in Abraham's bosom, if
it be faithful ; or in the custody of the
infernal prison, if it be sinful: until the
appointed day come, on which it shall re
ceive its body, and give an account of its
works at the tribunal of Christ the -true
Judge. Whence it is evident that souls, after
departing hence, are received into a cer
tain place, no longer having power to

322

THE CATHOLIC FAITH.

ovdai kaavsXBsiv, dXXd ri)v cpofis-
pdv kxsivyv ypkpav dvapivovdai.
— Hom. 28 al. 29 in Matt. 8, c. 3, p. 381,
B., T. 7.
Kai kxsivoi pkv xpovov? sxovdi
rodovrov? vixydavrsi, xai ovSiaw
daiXafiov vpsi? Sk kv tw dywvi
en dvre?, ddxaXXers ; 'Evvoydare
xai vpsi? ri kdri, xai odov, idri rdv
'Afipaap xaBydBai • xai rdv daddro-
Xov HavXov aspipivovra? adrs dv
rsXsiwBy?, iva SvvyBwdi tots Xa-
fisiv rdv pidBov. — LTpoiXafiov xard
rov? dywva?, dXX' ov apoXapfid-
vovdi xard rov? drscpdvov?. — Hom.
28 in Heb. 11, c 1, p. 363, 364, CA.,
T. 12.

return hither,
day.

but awaiting that terrible

And so many ages have passed away
since these were victorious, and they have
not yet received their reward : yet do ye,
who are still contending, grieve? And
consider what and how great a thing it is,
that Abraham sits, and Paul the Apostle,
awaiting till thou hast been consummated,
that then they may receive their reward.
They preceded in contest, but they do not
proceed in receiving their crowns.

Horn. 34 in Matt. op. Imperf. (op. spurium), p. 882-886, passim,
T. 6 ; Hom. 39 in 1 Cor. 15, n. 3, p. 425, 426, DEA., T. 10.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Sinus Abrahae requies beatorum pau-
perum, quorum est regnum coelorum, in
quo post hanc vitam recipiuntur. — Quaest.
Evang., L. 2, qu. 38, col. 1350, Pat. Lat.
T. 35- Habent ergo omnes animae, ut ex hac
occasione instruam Charitatem vestram,
habent omnes animae, cum de saeculo ex-
ierint, diversas receptiones suas. Habent
gaudium bonae, malae tormenta. Sed
cum facta fuerit resurrectio, et bonorum
gaudium amplius erit, et malorum tor
menta graviora ; quando cum corpore tor-
quebuntur. ' Recepti sunt in pace sancti
Patriarchae, Prophetae, Apostoli, Mar
tyres, boni fideles ; omnes tamen adhuc in
fine accepturi sunt quod promisit Deus :
promissa enim est resurrectio etiam carnis,
mortis consumptio, vita aeterna cum An
gelis. Hoc omnes simul accepturi sumus :
nam requiem quae continuo post mortem
datur, si ea dignus est, tunc accipit quis
que cum moritur. — Tract. 49 in Jo.
Evang., n. 10, col. 1751, lb., T. 35.

Abraham's bosom is the rest for the
blessed poor, of whom is the kingdom of
heaven, into which they are received after
this life. All souls, therefore, that from this
occasion I may instruct Your Charity, all
souls have, when they have gone forth
from the world, their diverse receptions.
The good have joy, the evil torments.
But after the resurrection, both the joy of
the good will be greater, and the torments
of the wicked more severe ; when they
shall be tortured with the body. The holy
Patriarchs, Prophets, Apostles, Martyrs,
the good faithful have been received in
peace ; yet all shall still receive in the end
what God promised : for the resurrection
of the flesh even is promised, the destruc
tion of death, and life eternal with the
angels. We shall all receive this at the
same time : for the rest which is given
immediately after death, each one then
receives when he dies, if he be worthy
of it.

THE CATHOLIC FAITH.

Post vitam istam parvam nondum eris
ubi erulit sancti, quibus dicitur : Venite,
benedicti Patris mei, percipite regnum
quod vobis paratum est ab initio mundi.
Nondum ibi eris, quis nescit? Sed jam
poteris ibi esse, ubi ilium quondam ulcero-
sum pauperem, dives ille superbus et steri-
lis in mediis suis tormentis vidit a longe
requiescentem. In ilia requie positus,
certe securus expectas judieii diem, quando
recipias et corpus, quando immuteris,-^t
angelo aequeris. — In Ps. 36, serm. 1, n.
10, col. 361, lb., T. 36.

Tempus autem quod inter hominis
mortem et ultimam resurrectionem inter-
positum est, animas subditis receptaculis
continet, sicut uaquaeque digna est vel
requie vel acrumna, pro eo quod sortita
est in carne cum viveret. — Enchirid. sive
de fide spe et charit., c. 109, m. 29, col.
283, lb., T. 40.

After this short life thou wilt not yet
be where the Saints will be to whom it is
said : Come, ye blessed of My Father, in
herit the kingdom which was prepared for
you from the beginning of the world.
That thou will not yet be there, who
knows it not ? But thou m'ayest already
be there where that proud and barren rich
man in the midst of his torments saw him
who was once a poor man covered with
sores, resting afar off. Placed in that rest,
thou dost assuredly await in security the
day of judgment, when, thou wilt receive
the body also; when thou wilt be changed,
that thou mayest be made equal to an
angel. But the time which intervenes between
the death of man and the last resurrection,
contains the souls in hidden receptacles, as
each one is deserving of rest or tribulation,
according to what it obtained when it lived
in the flesh.

Century V.
AURELIUS CLEMENS PRUDENTIUS.

Sed dum resolubile corpus
Revocas, Deus, atque reformas,
Quanam regione jubebis
Animam requiescere puram ?
Patet ecce fidelibus ampli
Via lucida jam paradisi.
— Cathem. Hymn. 10, Un. 149,
col. 886, 887, Pat. Lat. T. 59.
Faustinus Arevalus. — Index lib
rorum expurgandorum, cujus memini num.
184 prolog., jubet apponi margini hujus
loci : Caute lege : nam videtur docere, ani
mas piorum, quae nihil purgandum defer-
unt, egressa a corpore detineri in paradiso
terrestri illo unde expulsus fuit Adam.
Fortasse Prudentius per paradisum volup-
tatis et sinum Abrahae nihil aliud intelligit
quam essentialem animae gloriam ante
glorificationem corporis. — Auctores addu-
cit [Malvenda], qui existimarunt animas

But until Thou recallest and reform-
est the resoluble body, O God, in what
region wilt Thou command a pure soul to
rest? Lo, now, there lies open to the faith
ful the broad way of ample paradise.

The Index of books to be expurgated,
which I have mentioned in num. 184 in
the Preface, orders to be placed at the
margin of this place : Read with caution ;
for he seems to teach that the souls of the
pious, which carry away nothing to be
purged, having gone out from the body,
are detained in that terrestrial paradise
whence Adam was expelled. Perhaps by
a paradise of pleasure and Abraham's
bosom, Prudentius understands notMng
else than the essential glory of the soul

324

TFIE CATHOLIC FAITH.

piorum detineri in paradiso voluptatis, et
hanc paradisum esse sinum Abrahae. Fli
autem recensentur TertulUanus, Origenes,
S. Justinus in Quaest. ad orthodoxos, nos
ter Prudentius, Theophylactus, Euthe-
mius, Moses Bar-Cepha, S. Athanasius,
S. Augu'stinus, S. Joannes Chrysostomus,
Petrus Comestor. — Not. in lb., lin. 149,
col. 886.

before the glorification of the body.—
Malvenda cites authors who thought that
the souls of the pious were detained in a
paradise of pleasure, and that this para
dise was Abraham's bosom. But these
are enumerated : Tertullian, Origen, S.
Justin in Quaest. ad Orthodox., pur Pru
dentius, Theophylactus, Euthemius, Mosjs
Bar-Cepha, S. Athanasius, S. Augustine,
S. John Chrysostom, Petrus Comestor. ,

THEODORET, BISHOP OF CYRUS.

Oi psv ovv tovrwv aywve? rod-
ovroi xai ryXixovroi, aXX' qp.wf
ovSiaw twv drscpdvwv dxr/Xavdav .
'Avapivsi ydp d rwv oXwv Beo?
tov? rwv aXXwv dywva?, 'ivpc rov
draSiov XvBivro?, xoivy advra?
rcSv dvappr'/dswv d^iwdy rov? vixy-
cpdpov?'. — In Heb. n : 39, 40, p. 623,
624, T. 3.

Their contests were many and great ;
but nevertheless they have not yet received
their crowns. For God awaits the contests
,of all the rest, that when the course is
finished, He may honor in common as
victors all those who have been victorious.

Century VI.

COSMAS' 1NDICOPLEUSTES.

'Ev rij ovv dwreXsia aavopiv-
wv rwv dyyiXwv rov aspidrpicpnv
rov?<pwdrypa? xai aiardvrwv raj*'
ddrpwv, ovx k'n rd x^povfiip xai 7)
cpXsyivy poptpaia Siacpovda xwXvel
rov? avBpwaov? fiaivsiv iv Ty 'dv
rw? C&);7, dXXd psrdpdioi ysvdpsvoi
oz Sixaioi xai ryv apddcparov dSdv
oSovovte? xai ripvovrs? rd drspi-
wpa dvv rw Sedxdry Xpidrw, r?^
fiadiXsiav rij? Zooij? xXypov opi/dov-
div. — Opin. de mund. , L. 9, p. 315,
T. 2.

ANASTASIUS SINAITA, BISHOP OF ANTIOCH.

In the end, therefore, when the angels
cease to fly about the luminaries, and the
stars fall, no longer will the cherubim and
the flaming sword prevent men from en
tering into the trae life ; but the just being
raised up, and walking the new way, and
cleaving the firmament with Christ our
Lord, they shall receive the kingdom ofs
life for an inheritance.

Ovrw /1 01 vdsi xai aspi rov
Xydrov- Sidn ovaw xaipu? Ty? roSV
spywv dvraxoSddew?. $ydi ydp d
AaddroXo? aepi rwv Sixaiwv ¦ xai
ovroi advre? paprvpr/Bivrs? Sid
ri)? aidrsw? ovx ixouidavro r?^
iaayysXiav, rov Beov xpsirrd.v ri

Thus understand me concerning the
robber also, that the time for the remu-,
neration of works is not yet. For the
Apostle says of the just : And all these
having obtained a good report through
faith, have not received the promise ; God
having provided some better thing for us,

THE CATHOLIC FAITH.

325

TtpofSXeipapivov, iva pi) xoopi? ypwv
TEXeiwBwdiv. — Quaest., qu. 73, col.
700, C, Pat. Gr. T. 89.
Upwxov , on ovSei? ovSiaw ovSk
iv ysivvy, ovSk kv fiadiXsia sidijX-
Qsv tw? xoi^ xaipov twv dwpdrwv
dvadrddsw?. — IlXi/v, w? apotiaov,
ovSk ysydvs isXsia xdXadi?, i) dv-
randSodi?, ovte dpaprwXoi?, ovte
Sixaioi?. — lb., qu. 91, col. 721-724,

that they without us should not be per
fected.

In the first place, no man has ever
entered either into hell, or into the king
dom, until the time of the resurrection of
the bodies. — But, as I have said, there has
not been perfect punishment or remunera
tion either to sinners or to the, just.

DA.

Century X.
MOSES BAR-CEPHA, BISHOP IN BETH-RAMAN.

In paradisum vero post resurrectio
nem nemo ingredietur, sed mansurus est
ille cultoribus vacuus. Postremo diversa
inter se esse regnum coeli, et paradisum,
affirmant etiam Doctores. — Com. de Para-
dis., Pars 1, c 12, col. 284, B., T. 6, La
Bigne. Ex illo porro tempore usque ad Christi
adventum versati sunt in paradiso Enoch
.'et Elias : at vero post Christi regis adven
tum huic praeterea rei servit, ut in ipso
habitant animae hominum justorum pio-
rumque, atque eorum qui per corporis sui
cruciatus Christi fidem comprobarunt qui-
que fideles Deum amarunt, exutae corpori-
' bus usque ad resurrectionis diem. — Nam
latronis animam eo subvexit Dominus :
dicebat enim ad ipsum, Profecto dico tibi,
Hodie mecum eris in Paradiso. Porro
post diem resurrectionis nullus prorsus
ejus futurus est usus, sed supervaeuus
manebit et vacuus. — lb., c, 16, col. 287,
E.

But after the resurrection, no one
shall enter paradise, but it will remain
empty of inhabitants. Lastly, the Doc
tors also affirm that there is a difference
between the kingdom of heaven and para
dise. From that time, moreover, until the
advent of Christ, Enoch and Elias re
mained in paradise : but after the coming
of Christ the. King, it serves for this pur
pose, that the souls of just and pious men,
and of those who have acknowledged the
faith of Christ through torture of body,
and those faithful who have loved God,
having put off their bodies, may dwell in
it till the day of the resurrection. — For
the Lord conveyed thither the soul of the
thief ; for Fie said to Him : Verily I say
unto thee, this day shalt thou be with Me
in paradise. Moreover, after the day of
resurrection, there will be no further use
of it at all, but it will remain vacant and
empty.

Century XI.
THEOPHYLACTUS, ARCHBISHOP OF ACRIDA.
'0 ydp Xydry? rov ixkv aapaSsi- The thief, therefore, obtained para-
dov Tsrvxyxs, rij? Sk fiadiXsia? ovx dise, but he did not obtain the kingdom,
exvxs, xsv&xai Sk ors xai advxs? yet he will" obtain it when also all shall
ov? daypiBpydaxo d IlavXo?, xiw? whom Paul enumerates ; but for the pres-

U6

THE CATHOLIC FAITH.

Sk apd? rd aapdv rdv aapdSsidov
exei, o? kdri xooP^oy avevparixy?
dvaxavdswi, ravra pkv. ovv xoXXoi
XoXXdxi? sq>adav. "Edn 8k siasiv,
on si xai ravrov kdri fiadiXsia
ovpavwv xai aapdSsido?, ovSsv
xwXvsi xai rdv Kvpiov dXyBsvsiv ,
xai rdv IlavXov. '0 ydp Xi^dry?
idn pkv iv aapaSsidw, f/roi Ty
fiadiXsia., xai ov pdvov ovrd?, aXXd
xai advrs? ov? dpiBpsirai d Hav-
Xo?. Ov pi v roi dar/Xavd's rij? rsX-
sia? twv dyaBcSv xXypovxia?, wd-
asp ydp oi xardxpiroi kai rwv.
fiadiXeiwv ovx eidix, dXX' iv cppov-
pa'>? daoxexXidpivoi ry povvrai
rai? dqjwpidpivai? aoivai?, oi Si
tvnpoi si?, rs rd fiadiXsia sidip-
Xovrai, xai riw? kai rovrwv Sra-
yovdiv sira ors. d xaipid? iaidrrj
Ty? Siavopij? rwv fiadiXixwv Sw-
pswv ,d£,iovvrai rovrwv , ovrw? xai
oi dyioi, si xai pyaw rov reXsiov
daoXavovdiv , dXXd ys riw? iv rov-
toi? roi? cpwreivoi? xai svwSsdi xai
fiadiXixo''? daXw? siasiv dxyvwpadi
Sidy ovdiv . Et xai pyaw Ty? Siavo
pij? rwv fiadiXixwv Swpwv diiovv-
rai teXfiw?. — In Luc. 23 : 39-43, p.
487, 488, DEA., T, 1.
Oi sipypivoi advrs? dyioi, xai-
roi ySy paprvpyBivrs? Sid rij? aid
rsw? svyp-drr/xivai, ovaw rsrvxy-
dadi rwv kv ovpavoi? eaayyeXiwv.
— Iva ydp pi/ Soiwdi aXeovexreiv
r/pwv rw Xpwrov? dr.scpav wBwdiv ,
fva addi xaip'tv wpids twv drstpd-
vwv. — In Heb. 11 : 38, 40, p. 744, B.,
T. 2.

ent he has paradise, which is a place of
spiritual rest. This, then, many have
often said. But it remains to be said, that
if the kingdom of the heavens and para
dise are the same, nothing prevents our
Lord from speaking the truth, and Paul
also, For the thief is indeed in paradise,
that is, in the kingdom, and not he alone,
but also all whom Paul enumerates. Yet
he does not enjoy a perfect participation
in the good things ; for as the wicked are
not in the kingdom, but being shut up in
custody, are kept in determinate punish
ments ; but the honorable have come to
the kingdom, and already dwell in it :
then when the time comes for the distribu
tion of the royal gifts, they obtain them ;
so. also the saints, although they do not
yet enjoy that which is perfect, neverthe
less they are already in these light and
fragrant places, and, to speak plainly, in
royal tabernacles, though they do not yet
perfectly obtain the distribution of the
heavenly gifts.

All the above-mentioned saints, though
' they have testimony that they have pleased
God through faith, yet have they not as
yet obtained the heavenly promises. — For
that they might not seem to have the ad
vantage over us by being crowned first,
He has determined one time for crowns
to all.

Century XII.

CECUMENIUS.

Ti, cpydiv, dSy pov sirs xai dya-
vaxTEirs, in kv tw dywvi ovte?,
si py rd? dpoifid? Si^ydBs ; Kairoi
oi sipypivoi advrs? dyioi pap-

Why, he says, are ye troubled and
vexed, who are yet in the contest, if ye
receive not the rewards? Although all
the saints mentioned above have a testi-

THE CATHOLIC FAITH.

327

ri)pr/Bsvrs? svpsdryxivai Sid rij?
Kpodovd7/? avxoi? aidxsw?, ovaw
rervxy'X.adi rwv kayyyaXpivwv
roi? Sixaioi? dyaBwv. Tov Bsov
.itspi ypwv apEirrdv ri apofiXsipa-
fiivov. IIw? xpsirrov n; "Iva ydp,
qyi/di, pr) aXiov ypwv dx<Sdiv kxsi
voi iv rw apwroi dr sxpav wdByv ai ,
iva xaipov wpidsv dvraaoSddsw?,
iva xai ypsi? dvv avroi? drecpavw-
Bw/xsv. — In Heb. 11, c. 16, p. 416, D.,
T. 2.

mony that they have pleased God through
faith which they had, they have not yet
obtained the good things promised to the
just. ' God having provided some better
thing for us.' How something better?
Lest, he says, they should have something
better than we by being crowned first,
Fie has appointed one time for rendering
rewards, in order that we may be crowned
with them.

BERNARD, ABBOT OF CLAIRVAUX.

Jam multi ex nobis in atriis stent,
donee recipiant corpora sua, donee imple-
atur numerus fratrum. In illam enim
beatissimam domum nee sine nobis intra-
bunt, nee sine corporibus suis~: id est nee
sancti sine plebe, nee spiritus sine carne,
—In fest. om. sanct., serm. 3, n. 1, p.
413, T. 2.

Already many of us stand in the
courts, awaiting till they receive their
bodies, until the ntnnber of the brethren
be fulfilled. Neither shall they enter into
that blessed mansion without us, nor with
out their bodies : that is, neither the saints
without the people, nor the spirit without
the flesh.

Century XIV.
JOHN XXII., BISHOP OF ROME.

WlLHELMUS DE OCKHAM.— PrimUS
error est, ' Quod animae sanctorum quan-
tumcunque justorum, a corpore separatae
non viderunt nee vident nee videbunt
' Deum facie ad faciem ante diem futuri
' judieii generalis,- et futuram corporis res-
surrectionem.' Secundus error est, ' Quod animae
quantumcunque reproborum et damna-
torum, non iverant neque ibunt in infer-
' num, nee poenis infernalibus cruciantur
nee eruciabuntur ante praedictum diem
judieii. — Def. contra Jo. Papam XXII.,
p. 454, T. 2, ap. Brown, Fasc. rer. ex-
pet, et fug.

The first error [of Pope John XXII.]
is, ' That the souls of the Saints, however
just, being separated from the body, have
not seen, do not see, nor shall see God
face to face, before, the day of the future
general judgment, and the future resur
rection of the body.'
The second error is, ' That the souls
of the most reprobate and damned have
not entered, nor shall enter hell : neither
are tortured by the pains of hell, nor shall
be tortured, before the aforesaid day of
judgment.'

Century XVI.
ALPHONSUS DE CASTRO.

Sexta haeresis docet, nullam animam
ante diem judieii esse beataim — Praeter
hos sunt adhuc alii hujus erroris patroni,

The sixth heresy teaches that no soul
is blessed before the day of judgment. —
Besides these there are still other patrons

THE CATHOLIC FAITH.

viri quidem illustres, sanctitate perinde ac
scientia clari : Irenaeus videlicet beatissi-
mus pro Christo martyr, Theophylactus
Bulgariae episcopus, beatus Bernardus.
Nee mirari quisquam debet, si tanti. viri
in tam pestiferum errorem sunt Iapsi. —
Adv. Haer., L. 3, Verb. Beatitudo, fol.
76, col; I, AB.
FRANCISCUS SIX
Bernardus, Claraevallensis Abbas, hunc
locum enarrens, videtur devolvi in errorem
Armenorum et Anabaptistarum, docen-
tium, animas sanctorum, ante resurrectio
nem corporis, divinae visionis gloria frui
non posse. Alphonsus Castrensis- libro
adversus haereses tertio, admonet, .hanc
Berdardi sententiam esse damnatam : quod
et ipse non inficior, sed autorem tamen
grato ac benigno affectu excusandum ar-
bitror, ob ingentem numerum illustrium
ecclesiae Patrum, qui ante ipsum huic
dogmati autoritatem suo testimonio visi
sunt, praebuisse.

Joannes, Romanus Pontifex, ejus
nominis XXII. horum sententiae dicitur
su'bseripsisse et decreto sancisse sic esse
credendum. Testes sunt hujus decreti
Gulielmus Ocham in opere nonaginta die-
rum, et Hadrianus Papa sextus : cujus
verba in 4 libro sententiarum, in fine
quaestionis De sacramento confirmationis
haec sunt : Novissime fertur de Joanne 22
quod publice ddcuit, declaravit, et ad om
nibus teneri mandavit, quod animae pur
gatae ante finale judicium non habent sto-
lam, quae est clara et facialis visio Dei :
et universitatem Parisiensem ad hoc in-
duxisse dicitur, quod nemo in ea poterat
gradum in theologia adipisci, nisi primitus
hunc errorem jurasset se defensurum, et
adbaesurum. — Bib. sanct., L. 6, annot.
345, p. 617, 618, 620, 621, CA., DA.

of this error, men illustrious indeed, and
distinguished alike for their sanctity and
learning ; namely, Irenaeus, a most blessed
Martyr for Christ ; Theophylactus, Bishop
of Bulgaria, and S. Bernard. Nor ought
any one to-be surprised if so great men
lapsed into so pestiferous an error.
TUS OF SIENNA.
Bernard, Abbot of Clairvaux, ex- ,
pounding this passage (Rev. 6 : 9), seems
to have fallen into the error of the Arme
nians and Anabaptists, who teach that the
souls of the Saints, before the resurrection
of the body, cannot enjoy the glory of the
Divine vision. Alphonsus De Castro, in
his third book. Adv. Haer., admonishes
that this opinion of Bernard is condemned; ,
which I myself do not deny, but I think
the author must be excused, nevertheless,
with grateful and benignant affection, on
account of the great number of illustrious
Fathers of the Church, who before him
seem to have given authority to this dogma
by their testimony.
John XXII. , a Roman Pontiff, is said
to have subscribed to the opinion of these,
and to have enacted by a decree that it
should be so believed. Gulielmus Ocham,
in Opere nonag. trium dier. , and Pope
Hadrian VI. are witnesses of this decree,
whose words, in 4 lib. sent., at the end of
this question, De sac. confirm., are these :
Lastly, it is related of J6hn XXII. that
he publicly taught, declared, and com
manded that all should hold that purified
souls do not have a robe, which is a clear
and face-to-face vision of God, before the
final judgment : and : is said to have
brought over the University of Paris to
this, because no one was able to obtain
the grade of Theology in it, unless he first
swore that he would defend the error and
ever adhere to it.

The reader must bear in mind that this, John XXII. , who, with the
Holy Fathers, was a patron of a "pestiferous error," was an Infallible
Pope.

THE CATHOLIC FAITH. 329
Century XVII.
NICOLAUS RIGALTIUS.
'Aliud denique pendere in die judieii.' ' It is one thing to await until the day
Ad notam Pamelii, ubi dicitur locum esse of judgment.' To the note of Pamelius,
intelligendum de die particularis judieii where it is said that the passage must be
uniuscujusque, Nic Faber notat : Immo understood of the day of each one's par-
potius de extremo judicio, ex ea opinione ticular judgment, Nicolaus, Faber notes:
quae fuit multoram et magnorum virorum Nay, rather, it must be understood of the
tam Graecorum quam Latinorum in eccl.e- last judgment, according to that opinion
sia primitiva, qui solos martyres gloria which was entertained by many and great
divina perfrui ante illrid extremum judic- men, both Greeks and Latins, in the
ium differi voluerunt. Quae fuit etiam primitive Church,, who were of the opinion
• Tertulliani sententia. — In Cyp. Ep. 52, that the Martyres alone were permitted to
P- 71- enjoy the Divine glory before that last
. judgment ; which also was the opinion of
Tertullian.

CHAPTER III.
P URGA TORIAL RELIEF.
THE CHURCH OF ROME.
The Church of Rome holds that some sins are remitted in the next
life ; the souls in Purgatory being relieved by the prayers and sufferings
of the living.
THE CLIFTON TRACTS.
And this is just what Catholics believe : they believe that grievous
and mortal sins can only be forgiven to the sinner whilst he is yet alive
and heartily repentant of his sins ; but that a Christian soul, habitually
serving God, yet falling also into some of those lesser faults of which
St. James speaks when he says that " in many things we offend all,"
and then cut off from all opportunity of doing penance for them, by
sudden death, for example, or in any other way, will nevertheless receive
forgiveness of those sins after its separation from the body. — Tract 10,
p. 12,13, vol. i-
THE FAITH OF CATHOLICS.
BY BERRINGTON AND KIRK.
We also believe that such souls so detained in Purgatory, being
living members of Christ Jesus, are relieved by the prayers and suffrages
of their fellow-members here on earth. — Prayers for the Dead, prop, xii,
p. 355, Ed. 1830.

33°

THE CATHOLIC FAITH.

THE CATHOLIC CHURCH.
The ancient Church believed that in this life only was it possible
to acquire the life to come and obtain remission of sins. As the day of
death finds one, in that same condition will he appear before the tribunal
of God, for, as St. Ambrose says : " Whoever does not obtain remission
of sins here will not find forgiveness hereafter." Every one, the Fathers
tell us, shall bear his own load, and the aid of friends will be of no avail
to the departed. Though many of the Fathers are clear and express
on this point, yet some of them from the fourth century have apparently
contradicted themselves and sometimes seem to hold contrary opinions.
But it does not seem probable that they could have expressed them
selves as they do here, and yet have held the Roman Catholic doctrine
of Purgatory. See this matter further discussed in Chapters IV, V, VI.

SCRIPTURE.

King James' Version.

Douay Version.

Eecles. 9 : io. Whatsoever thy hand
findeth to do, db it with thy might ; for
there is no work, nor device, nor knowl
edge nor wisdom, in, the grave, whither
thou goest.
Matt. 25 : 7-12, Then all those vir
gins. arose, and trimmed their lamps.
And the foolish said unto the wise,
Give us of your oil ; for our lamps are
gone out.
But the wise answered, saying, Not
so, lest there be not enough for us and
you : but go ye rather to them that sell.
and buy for yourselves,
And while they went to buy, the
bridegroom came, and they that were
ready went in with him to the marriage :
and the door was shut.
Afterward came also the other virgins
saying, Lord, Lord, open unto us.
But he answered and said, Verily I
say unto you, I know you not.
John 9:4. I must work the works of
Him that sent Me, while it is day : the
night cometh, when no man can work.
1 Cor. g : 24. Know ye not that they
which run in a race run all, but one re-
ceiveth the prize ? So run that ye ' may
obtain.

Eecles. g : 10. Whatsoever thy hand
is able to do, do it earnestly : for neither
work, nor reason, nor wisdom, nor knowl
edge shall be in hell, whither thou art
hastening. Matt. 25 : 7-12. Then all those vir
gins arose and trimmed their lamps.
And the foolish said to the wise :
Give us of your oil, for our lamps are
gone out.
The wise answered, saying : Lest per
haps there be not enough for us and for
you, go ye rather to them that sell, and
buy for yourselves.
Now while they went to buy, the
bridegroom came : and they that were
ready, went in with him to the marriage,
and the door was shut.
But at last came also the other virgins,
saying : Lord, Lord, open to us.
But he answering said : Amen I say
to you, I know you not.
John g : 4. I must work the works of
Him that sent Me, whilst it is day : the
night cometh when no man can work.
1 Cor. g : 24. Know you not that
they that run in the race, all run indeed,
but one receiveth the prize ? So run that
you may obtain.

THE CATHOLIC FAITH.

Ephes. 5 16. Redeeming the time,
because .the days are evil.
Rev. 2 : 5. Remember therefore from
whence thou art-fallen, and repent, and do
the first works ; or else I will come unto
thee quickly, and will remove thy candle
stick out of his place, except thou repent.

Ephes. 5 : 16. Hut as wise : redeem
ing the time, because the days are evil.
Apoc. 2:5. Be mindful therefore
from whence thou art fallen : and do
penance, and do the first works. Or else
I come to thee, and will move thy candle
stick out of its place, except thou do
penance.

Century II.
[USTIN MARTYR.

"Edn Sk rd aspi rov AaZdpov
xai rov aXovdiov Sii/yypa vaorv-
nwdi? Xoyov SiSadxaAiav exovro?
rov py SvvadBai perd ryv ix rov
dwparo? s^oSov rrj? ipvxij?, xard
ap'ivoidv riva 7) daovSriv w<psXsia?
rivd? rvxsiv rov? avBpwaov?. —
Quaest. et Resp. ad Orthodox, (op. spu
rium), qu. 60, col. 1304, Pat. Gr. T. 6.

The narrative of Lazarus and the
rich man is a representation of the doc
trine which teaches us that, after the de
parture of the soul from the body, men
cannot by any providence or diligence
obtain anv aid.

Century III.
ORIGEN, PRIEST OF ALEXANDRIA.

Sane qualis fuerit uniuscujusque prae-
peratio in hac vita, talis erit et resurrectio
ejus. Qui beatius hic vixerit, cqrpus ejus
in resurrectione diviniore splendore fulge-
bit et apta ei mansio beatorum tribuetur
locorum ; huic vero qui in malitia con-
sumpserit tempus sibi vitae praesentis in-
dultum, tale dabitur corpus quod sufficere
et perdurare tantummodo possit in poenis.
— Frag, ex lib. 2 de resur. , col. 94, C,
Pat. Gr. T. 11.
Post haec jam quod anima substan
tiam vitamque habens propriam cum ex
hoc mundo decesserit, pro suis meritis
dispensabitur, sive vitae aeternae ac bea-
titudinis haereditate potitura, si hoc ei sua
gesta praestiterint ; sive igni aeterno ac
suppliciis mancipanda, si in hoc eam sce
lerum culpa detorserit. — Ilspi dpx<3v,
L. 1, n. 5, col. 118, A., lb.

Truly, as has been the preparation
of each one in this life, such also will be
his resurrection. Whoso shall have lived
blessedly here, his body in the resurrec
tion shall shine with a diviner splendor,
and the mansion of the place of the blessed
adapted to it shall be given to him ; but to
him who has wasted in wickedness the
time of the present life allowed him, such
a body will be given which can suffice for
and endure in punishment only.
After that the soul, having its own
substance and life, has gone forth from
this world, it shall be disposed of accord
ing to its merits, and shall obtain either
the inheritance of life eternal and blessed
ness, if its deeds shall have warranted this
to it ; or shall be delivered over to eternal
fire and punishments, if wicked crimes
shall have turned it aside to this.

Contr. Cels., L. 8, c. 52, col. 1593, CD., lb., T. 11 ; Hom. 2 in Ps.
37, c. 5, col. 1385, lb., T. 12.

332

THE CATHOLIC FAITH.

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Confiteantur singuli quaeso vos, fra
tres dilectissimi, delictum suum, dum ad
huc, qui deliquit, in saeculo est, dum
admitti confessio ejus potest, dum satis-
factio et remissio facta per sacerdotes
apud Dominum grata est. — De Lapsis,
u. 29, p. 151.
Securitati igitur et vitae, dum licet,
providete. — Quando istinc excessum fue
rit, nullus jam poenitentiae locus est, nul
lus satisfactionis effectus. Hic vita aut
amittitur aut tenetur. Hic saluti aeternae
cultu Dei et fructu fidei providetur. — Ad
Demetrian., c. 25, p. 224.

Let e^ch one, I beseech you, dear
brethren, confess his sin, while he who
has been delinquent is still in the world :
while his confession can be admitted ;
while satisfaction and remission made
through the priests is well pleasing to the
Lord. Make provision, therefore, for security
and life while you can. — When we have
gone out hence, there is now no place for
repentance, no accomplishment of satis
faction. Here life is either lost or gained ;
here eternal salvation is provided .for by
. the worship of God and the fruit of faith.

GREGORY THAUMATURGUS, BISHOP OF NEOCAESEREA.

Oi pkv ydp Zwvte? rovro yovv
iaidravrai, on rsBvyZovrai ¦ oi Si
vsxpoi ovS' drioiiv yivwdxovdiv.
'Apoifiai Sk ovSsvd? apdxeivrai
psrd rd daoaXypwdai rd xP£d>v. —
Metaphras. in Eecles., c. 9, col. 1009,
Pat. Gr. T. 10.

F'or the living know this at least, that
they shall die ; but the dead know noth
ing. And no changes remain after the
necessary end is fulfilled.

Century IV.
CYRIL, BISHOP OF JERUSALEM.

Kai idv Xiyy, on Ovx oi vsx
poi aividovdi ds, Kvpis, tovto Sy-
Xoi, on rij? psravoia? xai rij?
dcpsdsw?, iv Ty Zooy ravry pdvov
ri/v xpoBsdpiav kxovdy?, icp"1 y xai
oi dxoXavovrs? aividovdi ds • ovx
sdri psrd Bdvarov Xoixdv rov? iv
dpapriai? TsXsvrydavra? w? svsp-
ysryBivra? aivsiv, dXXd dxoSv-
psdBai. — Catech. 18, c. 14, col. 1032,
1033, Pat. Gr. T. 33.

And if it be said : The dead shall praise
Thee not, O Lord ; this is designated,
that the appointed' time for repentance
and remission is in this life only ; those
who partake of which, shall praise Thee.
It does not remain after death for those
who depart in sin, to praise Thee as hav
ing been benefited, but only to lament.

HILARY, BISHOP OF POICTIERS.,

Non enim confessio peccatorum nisi
in hujus saeculi tempore est : dum volun-
tati suae unusquisque permissus est et per
vitae licentiam habet confessionis arbit
rium. Decedentes namque de vita simul
et de jure decedimus voluntatis. Tunc

For there is no confession of sins, but
in the time of this world : while each one
is allowed his own choice and has the
power of confession by the freedom of
life. For departing from life, at the same
time we depart from the 'right of choice

THE CATHOLIC FAITH.

333

enim ex merito praeteritae voluntatis lex
jam constituta, aut quietis aut poenae, ex- '
cedentium ex corpere suscipit voluntatem.
Cujus . temporis non jam liberam, sed ne
cessariam voluntatem ostendit Propheta,
cum dicit : Non est mihi in diebus illis
voluntas. Cessante enim voluntatis liber-
tate, etiam libertatis, si qua erit, cessabit
effectus. Transire namque ad Abraham
volens dives, chao medio non sinitur :
cum tamen per libertatem voluntatis in
Abrahae sinibus esse potuisset. Inclusa
est ergo libertas voluntatis, quia confessio
nulla est mortuis, secundum id, quod dic
tum est : In inferno autem quis confitebi-
tur tibi? — In Ps. 51, c. 23, p. 238, T. 2.

also. For then the law, already estab-.
lished from the merit of the past will,
either of rest or of punishment, receives
the choice of those who depart the body.
The Prophet shows that choice at this
time is no longer free, but necessary, when
he says : I have no choice in those days.
For the freedom of the will ceasing, the
effect of freedom, if there be any, will
cease also. For the rich man, wishing to
pass to Abraham, is not allowed by the
gulf between them to do it, though, not
withstanding, by freedom of choice he
could have been in Abraham's bosom.
The freedom of choice, therefore, is re
strained, because there is no confession to
the dead, according to what is said : But
in hades, who will confess to thee ?

BASIL, BISHOP OF CAESAREA.

'H kvravBa kpyadia icpdSidv
idri apd? rd piXXov. Kai d iv-
ravBa Sid twv dyaBwv epywv Sd-
iav cpipwv xai ripr/v tw Kvpiw,
ovro? SdZav edvrw xai ri/ir/v xard
ri/v Sixaiav rov xpircv dvraadSo-
div BydavpiZei. — In Ps. 28, n. 1, p.
162, T. 1.
"Orz ri)? psravoia? xai Ty? acpi-
dsw? rwv dpapriwv d aapwv idri
xaipd? • iv Si tw piXXovri atwvi i)
Sixaia xpidi? Ty? dvraaoSddsw?. —
Moral., reg. 1, c 1, p. 327, T. 2.
."On psrd zi)v ivrsvBsv aaaX-
Xayyv ovx sdri xaipd? xaropBwpd-
rwv , rov Bsov rdv aapdvra xaipov
kaiperpydavro? iv paxpoBvpia si?
ipyadiav rcaj' apd? ri/v avrov sva-
psdrydiv. — Ibid., c. 4, p. 329.
Nvv xaipd? svapodSsxro?, cpy-
div d daddroXo?, vvv ypipa dwry-
pia?. Ovro? d atwv rrj? psravoia?,
ixsivo? xy? dvraaoSddsw?- ovro?
rij? kpyadia?, kxsivo? rij? pidBaao-
Sodia?, ovro? ri)? vaopovi)?, ixsivo?
rij? aapaxXydEw?. — Reg. fus. tract.
Proem., n. I, p. 457, 458, T. 2.

What is done now is a viaticum for
the life to come. And he who here offers ,
glory and honor to the Lord by good
works, lays up glory and honor for him
self, by the just remuneration of the
Judge.

The present time is the time for re
pentance and remission of sins ; but in the
world to come will be the just judgment
of retribution. After departing hence, there is no
time for doing rightly ; since God assigns
the present time in forbearance, for doing
those things which conciliate His favor.

Now is the acceptable time, says the
Apostle ; now is the day of salvation.
This is the time of repentance, that of
retribution ; this is the time of labor, that
for receiving wages ; this is a life of
patience, that of consolation.

334 THE CATHOLIC FAITH.
EPHRAEM SYRUS, DEACON OF EDESSA.

Aiadxdpaidov Kvpis rd Svdfid-
draxrov cpopriov r<<3V rjpscipwv
dpaprr/pdrwv apd rov Bavarov ¦
iva pr) iuadSiov yfiTv yivyrai iv
ry wpa rij? xpidsw?, xai xaradaddy
si? rd avp rd ddfisdrov ix rij? dvv-
Spopij? rwv Sixaiwv • — Serm. de res-
surr. mort., p, 127, T. 3.
Quoniam e corpore excedentem ani
mam nullae sequentur opes ; mors quippe
rerum humanarum ultima linea est, id-
circo quum ad sepulcri limen ventum fue
rit, omnia quantolibet labore parta dila-
buntur. — Restat igitur, ut nisi nostra hic
mora usque ad absolutam perfectamque
poenitentiarn .protrahatur, tu, Domine,
quod debemus tibi de tuo ipse dependas.
— Funeb. 12, p. 244, D., 247, A., T. 3,
Syr.

Remove, O Lord, the grievous burden
of our sins before death, that they be not
an impediment to us in the hour of judg
ment, and drag us into inextinguishable
fire, away from the assembly of the saints.

Inasmuch as no works follow the soul
departing from the body, death, forsooth,
is the last limit of human things ; there
fore, when we shall come to the thresh-
hold of the sepulchre, everything acquired
with however great labor will be scat
tered. It remains, therefore, that unless our
delay here be protracted unto absolute and
perfect repentance, Thou, O Lord, might-
est pay of Thyself what we owe to Thee.

EPIPHANIUS, BISHOP OF CONSTANTIA.

Ovrs pi/v aopidpd? evdefisia?,
ovrs psravoia?, w? ecpyv, psrd
Bavarov. Ov ydp AdZapo? daip-
XErai apd? rdv IlXovdiov ixsi, ovrs
d IlXovdiu? apd? rdv AaZapov ¦ ovre
'Afipadp daodreXXei dxvXXwv rdv
aivyra aXovcrjdai vdrspov • ovrs d
aXovBio? wv alrdrai, xaiasp psrd
ixsdia?, rdv kXsypova 'Adpadp aa-
paxaXida?. 'Edcppdyidrai ydp rd
rapisia^ asaXyawrai dxp'ivo?, xai
d dywv irsXsdBy, xai kxsva'By rd
dxdppa, xai oi drsqiaroi iSdBijdav ,
xai dywviddpsvoi dvsrravdav to,
xai oi py cp'iddavrs? i^yxav, xai oi
py dywviddpsvoi ovxivi svaop-
ovoi, xai oi iv tw dxdppan i/rri/-
Bivrt? iisfiXr/Beidav, xai rd advra
dapcpw? rereXsioorai psrd ri/v kv-
tev'Jev ixiypiav. "En Sk dvrwv kv
rw dywvi advrwv, xai psrd apw-
div en dvddradi?, en kXai?, in

Neither is there any providing of
piety, or repentance, as I have said, after
death. For Lazarus goes not to the rich
man there, nor the rich man to Lazarus.
Nor does Abraham send away any of his
spoils, that the poor man may afterwards
become rich ; nor does the rich man obtain
what be asks for, although with supplicant
prayers he calls upon the merciful Abra
ham. For the storehouses are sealed up,
the time is ended, the contest is finished,
the course is emptied, the crowns are dis
tributed, the athletes have gone to rest,
and those who have not won have gone
forth, and such as have not contended
no longer have an opportunity for it,
and those who have been overthrown in
the course have been ejected ; and all
things are clearly ended, after our depart
ure hence. But while all are yet in the
contest, even after a fall one may rise
again, there is still hope, there is -still a

THE CATHOLIC FAITH.

335

Bspaasia, sn dpoXoyia- xdv si ai)
rsXsiorara, aXX' ovv ys rooi' dX-
Xoov ovx aayydpsvrai y dwrypia.
—Haer. 59, c. 9, p. 502, BC, T. 1.

remedy, still confession. And though that
condition be not perfect, nevertheless the
salvation of others is not despaired of.

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

'Ew yap Xiysiv rd ixs'iBsv 81-
uaiwrr'/pia, 01? y ivravBa cpsiSw
TtapadiSwdiv , w? fiiXru-n sivai vvv
xaiSsvBijvai, xai xa'iapBijvai, y rij?
ekeTBev fiaddvw aapaasucpByvai,
f/vixa xaXddsw? xaipd?, ov xaBdp-
dsw?. "Didasp ydp Bavarov xpsir-
twv d ivravBa Beov pvypovsvwv,
xai xdXidra tw Beiw AafiiS rovro
ascpiXoddcpyrai, ovrw? ovx sdnv iv
aSy roi? dasXBovdiv i^opoXdyydi?
xai SidpBwdi?. — Orat. 15 in plag.
grand., p. 229, BO, T. 1.
Mia Z<*>r}, xpd? d?^ Z<®yv fiXi-
asiv. — Orat. 19 in Laud, patris, p. 315,
C. "Epxerai vvc, ore ovSsi? Svva-
rai ipyddadBai, psrd ri/v ivBivSe
dxaXXayi/v. — Orat. 40 in sanct. Bapt.,
p. 653, D.

For I omit to mention the tribunals
there, to which impunity here delivers
them ; so that ir is better to be now chas
tised and purged than to be sent into tor
ment there, when it is the time of punish
ment, not of purgation. F'or as he is
superior to death who is mindful of God
here, and this was well said by the holy
David, thus there is no confession in
hades to those who have gone forth, nor
- correction of faults.

There is but one life to look forward
to life. ,
The night cometh, when no man can
work, namely, after our departure hence.

AMBROSE, BISHOP OF MILAN.

Et ideo tanquam peregrinus ad illam
sanctorum communem omninum patriam
festinabat, petens pro hujus commoratio-
nis inquinamento remitti sibi peccata,
priusquam discederet e vita. Qui enim hic
-non acceperit remissionem peccatorum, il
lic non erit. — De bon. mort., <-. 2, n. 5,
col. 542, Pat. Lat. T. 14.
Omnifariam igitur mors est bonum ;
et quia compugnantia dividit, ne se invi
cem impugnent ; et quia portus quidam
est eorum qui magno vitae istius jactati
salo, fidei quietis stationem requirunt ; et
quia deteriorem statum non efficit : sed
qualem in singulis invenerit, talem judicio
futuro reservat. — Ibid., c. 4, n. 15, col.
547- Hoc volens recipere David antequam
Christus veniret in terram, dixit : Remitte

And therefore as a pilgrim he hasten
ed to that common country of all the
saints, asking, for the defilement of his
tarrying, that his sins be forgiven him,
before that he departed from life. For
whoso has not received remission of sins
here, there will be none there.
Death, therefore, is in every way a
good thing ; both because it separates
contestants that they fight not with one
another, and because it is a kind of haven
to those who, tossed upon the great sea of
this life, seek after a station of quiet faith ;
and because it does not make one's condi
tion worse, but as it finds it in each, such
it reserves it for the judgment to come.
David wishing to receive this, before
Christ came upon earth, said : O forgive

S36

THE CATHOLIC FAITH.

mihi ut refrigerer, priusquam eam, et am
plius non ero ; hoc est, hic mihi remitte,
ubi peccavi. Nisi hic remiseris mihi, ibi
remissionis requiem invenire, non potero ;
quod enim in terra ligatum manserit, liga
tum manebit in coelo, quod solutum in
terra fuerit, solutum erit in coelo.

Hie ergo petenda est venia, Hic
enim dictum est : Beati qui nunc fletis ;
quia ridebitis : hic locus est veniae postu-
landae. Deploremus igitur in terris, ut
mereamur indulgentiam. Nisi remissum
peccatum hic fuerit, non habebimus re
quiem : si requies non fuerit, non erit vita
aeterna : si vita aeterna non fuerit, non
erimus. Ideo petit remitti sibi, antequam
eat, ut sit. Si enim remissum non fuerit,
non ero, inquit, cum iis qui sunt, cum iis
qui in paradisum merentur ascendere. —
In Ps. 38, n. 37, 38, col. 1057, 1058,
lb.

me, that I may be refreshed, before I go
hence, and be no more ; that is, forgive
me here, where I have sinned. Unless
Thou forgivest me here, I shall not be able
to find* rest of remission there ; for what
shall have remained bound upon earth,
will remain bound /in heaven, and what
shall have been loosed upon earth will be
loosed in heaven.
Pardon* therefore, is to be sought for
here. For it was said : Blessed are ye
who now weep, because ye shall laugh :
this is the place for asking pardon. Let
us then lament upon earth, that we may
deserve indulgence. Unless sin shall be
remitted here, we shall not have rest : if
there shall be no rest, there will not be
eternal life : if there shall not be eternal
life, we shall not be. Therefore he asks
to be forgiven, before that he goes hence,
that he may be. For unless it shall be
forgiven me, I shall not be, he says, with
those who are, with those who deserve to
ascend into paradise.

ST. JEROME, PRIEST.

Ubicunque enim tibi locum praepar-
averis, futuramque sedem, sive ad aus-
trum, sive ad boream : ibi, cum mortuus
fueris, permanebis. — Et tu quasi lignum,
quamvis longaevus sis, non eris in per-
petuum : sed subita vi ventorum, ita mortis
tempestate subversus, ubicumque cecide-
ris, ibi jugiter permanebis : sive te rigidum
et trucem, sive clementem et misericordem,
ultimum invenerit tempus. — In Eecles. 11,
p. 29, F., T. 5.
Dum in praesenti saeculo sumus, sive
orationibus, sive consiliis invicem posse
nos coadjuvari. Cum autem ante tribunal
Christi venerimus, non Job, non Daniel,
nee Noe rogare posse pro quoquam, sed
unumquemque pdrtare onus suum. — In
Galat. 6, L. 3, p. 156, D-, T. 6.

F'or wheresoever thou shalt have pre
pared a place for thee, and a future abode,
whether to the south or to the north, there,
when thou art dead, shalt thou remain. —
And thou, though thou be long-lived like
a tree, shalt not exist forever ; but as over
thrown by the sudden force of the winds,
so by the tempest of death, wheresoever
thou shalt fall, there likewise thou shalt
remain : whether the last time shall find
thee stern and fierce, or clement and mer
ciful. While we are in the present world we
may be able to mutually aid one another,
either by prayers or counsels. But when
we shall come before the judgment-seat of
Christ, neither Job, nor Daniel, nor Noah,
can entreat for any one, but every one
must bear his own burden.

THE CATh6lIC FAITH.

337

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

"Ew? dv ivravBa wpsv, iXaiSa?
ixopev xpyied? • iasiSdv Si daiX-
Ba/pev ixsi, xvpiov Xoiadv pera-
voia? ovx idpiv, ovSi rov rd ypap-
rypsva r/piv daoviipadBai. Aid xpr)
itapadxsvdZsdBai dvvsxw? apd? ri/v
MivSe stoSov. — De Laz., cone 2,
c. 3, p. 8g4, BC, T. I.
'EXsvdsrai ydp wpa orav to
Bsarpov rov xddpov rovrov SiaXv-
Bydsrai • Kai ovrw? ovx sdri Xoi
adv aywviZsdBai- ovx idri psrd
ri/v xdpoSov rov fiiov apayparsv-
dadBai, ovx sdnv psrd rr/v rov
Biarpov dadXvdiv drscpavwBijvai.
Ovro? d xaipd? usravoia?, ixsivo?
xpidsw?- ovro? d xaipd? rwv ay w-
vwv, ixsivo? rwv drscpdvwv- ovro?
xdxov, kxsivo? dvidsw? - ovro?
xapdrov, ixsivo? dvraaoSddsw?. —
De poenit. Hom. g, c I, p. 413, DE.,
T. 2. Nvv pkv ydp kdnv d rov dad-
pov xaipd?, ov pr) aapaSpdpwpsv ,
•¦ aapaxaXw, iva iv rrj rij? avraao-
S Sodsw? rwv ivravBa dxapivrwv
ypipa, rod? xapaov? axoipsijioo-
fisBa, xai ri)? Xapd xov Asdaurov
(piXavBpwaia? d^iwBwpsv. — Hom. 34
in Gen. 13, c 3, p. 398, C, T. 4.
Ew? pkv ydp dv wpsv kv rij
aapovdy Z&>y, Svvardv perayvdv-
ra? rov ivrsvBsv dadvadBai xip-
Sov?, xai rd apdrspa daoviif-api-
vov? dpaprypara ri)? rov Ae.dxdrov
¦ ¦ (piXavBpwxia? d^iwByvai • Ei Si rdv
aapdvra xaipov apoiipevoi dBpdov
Xpoav apxadBsiypsv , psravoydopsv
pkv xai rdre ovSspiav Sk dvijdiv
ix rovrov s^opsv. Kai iva pdBy?,
axovE rov Xpocpyrov Xiyovro?, 'Ev
Sk rw dSy ri? kqopoXoyyderai doi;
Kai adXiv, 'A8eXcpd? ov Xvrpovrai,
Xvrpwderai dvBpwao? ; OvSsi?, cpy-
div, Edrai ixsi Xoiadv d i^aipovps-
vo? rdv vxd rij? oixsia? paBvpia?

As long as we are here we have bright
hopes ; but as soon as we go out thither
we no longer have the power of repentance
or to wash away our sins. Wherefore we
ought constantly to be prepared for our
departure thence.

For the hour will come when the
theatre of this world will be closed, and
thus it will no longer be possible to con
tend. It is impossible to work after the
end of this life, it is impossible to be
crowned after the theatre is closed. This
is the time for repentance, that for judg
ment ; this is the time for contests, that
for crowns ; this of labor, that of recrea
tion ; this of distress, that of retribution.

Now is the time for sowing seed ; 1
exhort you that you pass it not over, that
in the day of retribution for what we have
sown here, we may pluck the fruit and
obtain mercv of the Lord.

F'or as long as we are in the present
life, it is possible for us, being penitent,
to obtain gain, and washing away our
former sins, to obtain mercy of the Lord.
But if we, passing over the present time,
are suddenly called away, we shall indeed
be penitent, but shall derive no gain from
this. And in order that you may learn
this, hear the Prophet saying : But in
hades who will confess to Thee ; and
again : The brother redeems not ; shall
man redeem? No man, he says, shall be
there afterwards to snatch him who was
betrayed by his own rashness, neither if
he be a brother, or a father, or even a
mother. And why do I say a brother, and

338

THE CATHOLIC FAITH.

xpoSsSopivov, ovrs dv dSsXcpd? y,
ovrs dv xari/p, ovte av pr'/ryp. Kai
ri Xiyw, dSsXcpd?, xai xari/p, xai
pyryp ; Ovrs ovroi oi Sixaioi oi
Xappydiav XoXXijv xsxrr/pivoi tote
dvpfidXsdBai ri Svvydovrai ypiv si-
vvv paBvpydaipsv.
Kai iva pr) vopidwpsv on xai
kv rw psXXovn aiwvi sdrai nvd
roiavra, xai oi ivdpsroi xai xap-
pydiav exovrsi rov? psrd paBvpia?
ivravBa Sidyovra? iXsvBspwdai
rij? ixki npwpia? Svvydovrai rov?
avrwv ixirydfiov?- Sid rovro tov?
Sixaiov? rovrov? aapi/yaysv r/piv,
rdv cpdfiov ypiv dvarsivdpsvo?, xai
aaiSsvwv iv roi? oixsioi? xaropBw-
padi psrd ri/v dvw'jsv xdp'.v rd?
kXaiSa? rij? dwrypia? ypwv 'ixsiv,
xai pr/rs iai xpoydvwv dpsnj piya
cppovsiv, si avroi iv xaxia rvyxd-
vopsv ovte?, pytE ix' aXXw nvi,
dXX' 'iv rovro pdvov dxovSdZeiv
— "Exirdro? ydp t| wv Siexpd^aro,
7/ drecpavovrai, y xacaxpiverai,
xaBdxep xai d paxdpio? IlavXd?
cpydiv , "Iva xopidyrai txadro? rd
Sid rov dwparo?, apd? a sxpaqsv,
eire dya'Juv, sirs xaxdv xai xd-
Xiv,"0? dxaSwdsi ixadrw xard rd
spy a avrov. "Axsp dxavra siSors?
xai addav paBvpiav daoriraidps-
voi, XoXvv rij? dpsrij? Xoiydaips'la
Xoyov. Kai w? in iv tw dxdupari
idpsv, xpiv y SiaXv'jijvai rd Biar-
pov, cppovridwpsv i/pwv rij? dwry
pia?, iva tv rw jipaxei tovtw xpovw
r^?' dpsrr/v /ieteXBovte?, iv tw
Sir/vsxEi aiwvi rd? vxkp ravry?
dpoifid? xopidwpsBa. — Flom. 43 in
Gen. 19, u. 1, p. 504, ABC. ; c, 2, p. 504,
505, EAB., T. 4.

a father, and a"mother? Neither the just
themselves who have great boldness, will
be able to aid us any then if we are sloth
ful now.

And that we may not think that in the
future also such things will be, and that
the virtuous and those who have boldness
with God shall be able to deliver their
friends from vengeance there, who live
here in negligence. For this reason He
presents to us these just persons, threaten
ing us with fear and teaching us to have
our hopes of salvation in our own good
works with grace from above, and not to
presume much upon the virtues of our.
ancestors, if we happen to be in sin, nor
upon anything else, but to put our trust
in this alone. — For each one is either
crowned or condemned from what he has
done, just as the blessed Paul also says :
That every one may receive the things
done in his body, according to what he
hath done, whether it be good or bad ;
and again : who shall render to every man
according to his deeds. Seeing all these
things, and casting off all slothfulness, let
us practice all power of virtue. And while
we are still in the course, before the show-
is finished, let us be solicitous for our sal
vation, that in this brief time, exercising
virtues, we may receive in the eternal
world the recompense for them.

Horn, de non esse ad grat. cone, c. 3, p. 790, D., T. 2 ; Hom. 66 in
Gen. 47, c. 2, p. 730, BC, T. 4 ; Serm. 2 de consolat. mort., c. 1, 8,
P- 359, 362, T. 6 ; Hom. 23 in 1 Cor., c. 5, p. 243,' E., T. 10 ; Hom. 3
in Philip., c. 4, p. 249, 250, DFA., T. n ; Hom. 7 in Heb. 4, c. 2, p.
ro7, 108, AB., T. 12.

THE CATHOLIC FAITH.

339

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Morum porro corrigendorum nullus
alius quam in hac vita locus est ; nam post
hanc, quisquis id habebit quod in hac sibi-
met conquisierit. — Ep. 153, Maced., c. 1,
n. 3, col. 654, Pat. Lat. T. 33.
In quo enim quemque invenerit suus
novissimus dies, in hoc eum comprehendet
mundi novissimus dies ; quoniam qualis in
die isto quisque moritur, talis in die illo
judicabitur. — Ep. 199, Hesyc, c. 1, u. 2,
col. 905. Quod autem dicit, ad ea loca in' qui
bus torquentur impii, justos, 'etiam si
velint, non posse transire, quid aliud sig
nificat, nisi post hanc vitam ita receptis in
carcere ut non inde exeant donee reddarit
novissimam quodrantem, per incommuta-
bilitatem divinae sententiae, nullum auxil-
ium misericordiae posse praeberi a justis,
etiairi si eam velint praebere? Quo ad-
monet scilicet ut in hac vita homines sub-
veniant quibus possunt, ne postea etiam si
optime recepti fuerint, eis quos diligunt
opitulari non valeant. — Quaest. Evang.,
L. 2, t. 38, col. 1351, lb., T. 35.
' Quoniam non est in morte qui me-
morsittui.' Intelligit quoque nunc esse
tempus conversionis, quia cum ista vita
transierit, non restat nisi retributio meri-
torum. — In Ps. 6:6, 11. 6, col. 93, lb.,
T. 36. Ergo longe sit dies judieii, quando
erit retributio .injustorum et justorum
tuus certe dies ultimus longe abesse non
potest. Ad hunc te praepara. Qualis
enim exieris de hac vita, talis redderis illi
vitae. — In Ps. 36, serm. 1, n. 10, col. 361.
In praesenti laboremus : in futura
speremus. Modo tempus operis : tunc
mercedis. Qui p'iger est in exhibendo
opere, impudens est in exigenda mercede.
— Serm. 233, n. 1, n. 1, col. 1 112, lb.,
T. 38. '
Unusquisque enim resurrecturus est

Moreover, there is no other place for
correcting morals than in this life; for after
this life any one will have that which he
has acquired for himself in this life.
For in what his last day shall find
each one, in this the last day of the world
will apprehend him ; since as a man dies
on that day, such will he be judged on
that day.
As to' what He says, that to those
places in which the impious are tormented,
the just, even though they so will, cannot
pass, what else does He signify than that
after this life, being so received into a
prisou,Jhat they may not come out thence
till they pay the uttermost farthing, by the
incommutability of the divine decree, no
aid of pity can be given them by the just,
even though they would give it? By
which, forsooth, He admonishes us that
in this life men may help whom they can,
lest afterwards, even if they have been
well received, they may not be able to
help those_ whom they love.
' For there is no one in death who is
mindful of Thee.' He observes also that
now is the time of conversion, because
when this life has passed away there
remains nothing but the retribution of
merits. The day of judgment, when there will
be a retribution of the unjust and of the
just, may be a long way off ; yet surely
thy last day cannot be far off. For this
prepare thyself. For such as thou goest
out from this life, such wilt thou be
handed over to that life. /
In the present life let us labor ; in the-
future let us have our hope. Now is the
time of work ; then of reward. He that
is slothful in showing work, is1 impudent
in demanding a reward.
F'or each one shall arise with his own

34°

THE CATHOLIC FAITH.

cum causa sua. Qualis enim modo cum
moritur, recipitur in carcerem, talis pro-
cedit ad judicem. Modo opus est ut com-
ponat causam suam, inclusus non potest.
Qui ergo bonas habent causas, recipiuntur
in requiem : qui autem malas habent cau
sas, recipiuntur in poenas. Sed majores
poenas passuri sunt, cum resurrexerint : in
quarum comparatione tales sunt istae quas
patiuntur qui mortui sunt homines mali,
qualia sunt somnia hominum qui torquen-
tur in somnis. — Serm. 328, c. 6, col. 1453,
1454- Quod heri non est factum, fiat hodie.
Nondum finita est via ; quid expectatis
quousque finiatur ? Cum finita fuerit, non
erit alia ubi cum adversario .concordetis.
Judex restat, minister et career. — Serm.
387, n. 1, col. 1698, lb., T. 39.
Frustra itaque homo post hoc corpus
inquirit, quod in hoc corpore sibi compa-
rare neglexit. — De civ. Dei, L. 21, c. 24,
n. 5, col. 740, lb.. T. 41.
Unusquisque nostrum proprium onus
portabit, et a tritico paleam ventilabrum
ultimum separabit. — Contr. Lit. Peril.,
L. 2, c. 23, n. 54, col. 279, lb., T. 43.
Qualem enim invenit Dominus cum
hinc evocat, talem et judicat. — In Apoc.
expos, (opus spurium), Hom. 11, col.
2437, lb., T. 35.
Ecce nunc tempus salutis, ecce nunc
tempus acceptabile Deo. Tempus est
nunc remissionis poenitentibus ; sed tem
pus erit post mortem vindictae negligenti-
bus confiteri scelera sua. Serm. 254 (opus'
spurium), n. 2, col. 2215, lb., T. 39.

cause. For such as he is now when he
dies, he is received into prison, and such
he proceeds to the Judge. It is needful
for every .one to set his cause in order '
now ; when he is shut up he cannot.
They, therefore, that have good causes,
are received to rest ; but they that have
bad ' causes are ' received to punishment.
But they will suffer greater punishments
when they shall rise again : in comparison
with which, those which men suffer now
who died in sin, are as the dreams of men
who are tormented in their sleep.
What was not done yesterday, let it
be done to-day. The way is not yet fin
ished : why do ye await till it is finished ?
When it shall be finished, there will not
be another where ye may be at agreement
with your adversary. The judge remains,
the officer and the prisoner.
' In vain, therefore, man inquires after
this body, for that which while in this
body he neglected to provide himself
with. Each one of us shall bear his own
burden, and the last fan shall separate
the chaff from the wheat.
For such as the Lofd finds him when
He calls him hence, such also does He
judge him.
Behold, now is the time of salvation ;
behold, now is the time acceptable to God.
Now is the time of remission to the peni
tent ; but after death the time will be of
vengeance to those who neglect to confess
their sins.

HESYCHIUS, PRIEST OF JERUSALEM. ,
But the third day, because on it our
Lord arose from the dead, bears a figure
of the future world and of the resurrection
of the dead, in which we can no longer
work, but those who have worked now,
there come to retribution.

Dies autem tertia, quia in ipsa a mor-
tuis Dominus noster resurrexit, figuram
futuri saeculi, et mortuorum resurrectionis
gerit, in quo jam non licet operari, sed
qui nunc operati sunt, illic ad retributio-
nem veniunt. — In Levit. , L. 6, c. ig, p.
132, C, T. 12. Max., Bibl. Vet. Pat.

THE CATHOLIC FAITH.

341

ISIDORE;
Td pkv ydp ttjSe, dywvwv kdri
xai drerpdvwv vadBsdi?- xd Sk ixsi
yspwv xai^npwv. My roivvv ri/v
edxaipiav rwv apaypdrwv xpoSw-
ftsv, iva pi) kxsi dvovyra pera-
psXyBwpsv. — L. 3, Ep. 60, p. 246.

Century V.
MONK OF PELUSIOTA.

For the things here are a foundation
for contests and crowns ; but those there
are of honors and rewards. Wherefore
let us not lose the propitious time for.
business, that we may not there repent in
vain.

THEODORET, BISHOP OF
Ovx sdnv iv tw Bavdrw d
pvr/povsvwv dov, kv Sk tw aSr/
riS k^opoXoyydsrai dov ; avri rov,
dxoxexXeidrai roi? ivrsvBsv i£i-
ovdi ri}? psravoia? 7) Bvpa, xai ovx
oidv te rov? pi) xard rdv aapdvra
fiiov roi? ri)? psravoia? xpy^apiv-
ov? cpappdxoi?, ixsi rj^ vaip ri)?
.dpapria? ki-opoXdyydiv apodsvsy-
nsiv tw Bew. Mapxvpsi Sk xovxoi?
roi? Xdyoi?, xai y twv aapBivwv
xapafioXr) - xai yap 81' ixeivy? ps-
pahyxapsv, w? ai'pwpai aapBivoi
dEfisdBsidwv rwv XapadSwv epsi-
vav e|(a rwv tov wpcpwvo? Bvpwv,
aaiovdai pkv xd? Bvpai, dxoaspad-
psvai Sk, xai xiji aadxdSo? daodxs-
povpsvai. "Ecpy ydp apd? avrd?,
vadysrs, ovx oiSa vpa? Sid roi
tovto d paxdpio? AafiiS, psrd ri)v
SiaXyv kxsivyv dpapriav , ravryv
tw Bsw apodcpipsi r^y ixsrsiav,
iarpsvByvai aapaxaXwv , w? pyxsri
Xwpav kt-dvrwv kv kxsivw tw fiiw
twv ri)? psravoia? cpappaxwv. — In
Ps. 6, p. 640, 641, T. 1.
LEO THE GREAT, BISHOP OF ROME.

CYRUS.
There is no one in death who -is mind
ful of Thee; and in hades who will confess
to Thee ?' That is, the gate of repentance'
is closed to those who have gone out
hence ; and it is not possible for those;
who in the present life neglected to make
use of th^ remedies of penitence, to offer
Confession of sins to God there. The
parable of the virgins also gives testimony "
to these words. For by them we learn
that the foolish virgins, their lamps having
gone out, remained outside of the gates of
the bridal-chamber, knocking indeed at the
gates, but rejected and excluded from the
bridal-chamber. For He said to them :
Depart, I know you not. Wherefore the
blessed David, after his double sin, offers
this prayer to God, asking to be healed,
as the remedy of penitence no longer had
a place in that life.

Si autem aliquis eorum pro quibus
Domino supplicamus, quocumque inter
cepts obstaculo, a munere indulgentiae
praesentis exciderit, et priusquam ad
constituta remedia perveniat, temporalem
vitam humana xonditione finierit, quod
manens in corpore non recepit, consequi
exutus carne non poterit. — Ep. 118 ad
Theodor., c. 3, col. 1012, AB., Pat. Lat.
T. 54-

But if any one of those for whom we
make supplication to the Lord, being in
terrupted by any obstacle, falls from the
gift of the present indulgence, and before
that he arrives at the appointed remedies,
ends this temporal life by human condi
tion, what he did not receive while re»
maining in the body, this he will not be
able to obtain when divested of the flesh.

342

THE CATHOLIC FAITH.

APOSTOLIC CONSTITUTIONS,

Tavra Sk aspi svdsfiwv Xiyp-
psv.i Ilspi ydp ddsfiwv, rd rov
xddpov Sw? xivydiv, ovSkv ovydsi?
avrdv. w ydp xspidvn ixBpdv i/v
rd BsiOv, SijXov on xai psrdd-
ravn. — L. 8, c 43, p. 424, T. 1.

But these things we say concerning
the pious ; for as fdr the wicked, thougti
you give all the world to the poor, you
will benefit him nothing. For to whom
the Deity was an enemy, while alive, it is
plain that He is also when he has de
parted.

AMMONIUS, PRIEST OF ALEXANDRIA.

2aovSddwpsv ovv ew? ivravBa
idpsv, rdv dvdravpovpsvov ypiv
iXswdadBai Aoyov, e creep y dyps
pov ri/v ivsdrwdav rovrov tov
aiwvo? ypipav kvSsixvvrOn. ' 2y-
pspov ydp, cpydi, psr kpoii idy kv
rw xapsSsidw.' 'H Sk avpyv, r^
rot? piXXovro? xaB' yv ovSspiav
dtpsdiv dpaprypdrwv iv SixsdBai
Xpr/. — In Matt. 27 : 44, col. 1389, C.
Pat. Gr. T. 85.

OLYMPIODORUS, DEACON OF ALEXANDRIA.

Let us be diligent, therefore, while
we are here, to appease the Word Who
was crucified with us, if to-day shows the
day of this world drawing nigh. F'or to
day, He says, thou shalt be with Me in
paradise. But to-morrow is of the future,
in which we can obtain no remission of

In quocunque igitur loco seu illustri
seu tenebroso, hoc est, sive in turpi sce
lerum statione, sive in honesta virtutum,
deprenendatur homo cum moritur, in eo
gradu atque ordine permanet in aeternum.
Nam vel requiescit in lumine foelicitatis
aeternae cum justis et Christo Domino, vel
in tenebris cruciatur cum iniquis, et prin-
cipe mundi hujus diabolo. — Ennarat. in
Eecles. 11, col. 463, A., T. 6, La B.

In whatsoever place, therefore, whether
bright or dark, that is, whether in the base
station of crime, or in the honest one of
virtue, man is apprehended when he dies,
in that grade and order he remains for
eternity. For he' either rests in the light
of eternal felicity with the just and with
Christ our Lord, or he is tormented in
darkness with the unjust and the prince of
this world, the devil.

Century VI.
FULGENTIUS, BISHOP OF RUSPE.

Quaeris itaque ' utrum rerum condi-
tor Dominus in hoc saeculo tantummodo
quibus voluerit peccata dimittit, et sic
hinc quisquam.solutus exeat ; an per om-
nipotentiam suam quibus in saeculo prae^
senti non dimisit, exeuntibus de corpore
ante diem judieii peccata dimittat, vel in
eodem die futuri saeculi.'

You inquire, then, whether the Lord,
the Creator of things, remits sins to whom
He will in this world only, afcd thus
each one goes out hence absolved ; or
whether by His omnipotence He remits
sin to those who have departed the body,
to whom He did not remit them in the
present world, before the day of judgment,
or on the very same day of the world to
come.

'THE CATHOLIC FAITH.

343

Idcirco si quos in praesenti saeculo
pia Dei bonitaS a dominatione peccati non
liberat, ipsos in futuro severitas justa con-
demnat. — De rem. pecc. ad Euthemium,
L. I, c. 2, 8, col. 529, 533, Pat. Lat. T. 65.
Hoc enim verbo Dominus et Salvator
noster non aUqua peccata insinuavit in
futuro saeculo dimittenda quae in hoc sae
culo dimissa non fuerint.
Quod enim in praesenti saeculo sibi
homo non thesaurizaverit, futurae retribu-
tionis tempore non habebit. — Ibid,, L. 1,
c. 24, 29, col. 547, 550.
Illud etenim tempus non erit remis-
sionis, sed retributionis ; nee indulgentiae,
sed vindictae. — Noverat etiam beatus
Paulus praesentis saeculi futurique distan-
tiam. Sciebat in praesenti posse tantum
beneficium salutis acquiri ; in futuro autem
non nisi mercedem justitiae singulis, pro
bonorum seu malorum operum qualitate
restitui. — Ibid., L. 2, c. 5, col. 555.
Ut autem plenius agnoscamus prae
sentis tantum saeculi tempus humanae
conversioni concessum, illos attendamus
operarios quos Dominus vocavit ad vin-
eam. — Post hujus horae consummationem
non ad vineam Dominus operarios vocat,
sed veniet ut unicuique mercedem sui
operis reddat, sicut ipse ait : Ecce venio
cito, et merces mea mecum est.
Praesentis namque saeculi tempus
misericors Dominus et Justus solum re-
missionis beneficio deputavit : futhrum
vero justae retributioni servat, quo unus-
quisque pro qualitate credulitatis et operis
condigna, sed non finienda recipiat. —
Ibid., L. 2, u. 18, 21, col. 569, 572.
In quali enim fide et opere unum
quemque hominum vitae hujus invenerit
finis, talis ei retributio dabitur, cujus non
erit finis. — Ibid., c. 22, col. 574.
Tempus vero acquirendi vitam aeter
nam in ista tantum vita Deus hominibus
dedit, ubi voluit esse etiam poenitentiam
fructuosam. — De fide ad Petrum., n. 36,
col. 689.

Therefore, whom the pious goodness
of God does not liberate from the domin- ¦
ion of sin in the present world, His just
severity condemns in the future.
For by this word our' Lord and S,aviour
did not insinuate that some sins would be
remitted in the world to come, which were
not forgiven in this world.
What man has not treasured up for
himself in this world, he will not have at
the time of the future retribution.
For that time will not be of remission,
but of retribution ^ not of indulgence, but
of vengeance. — The blessed Paul also
knew the difference between the present
and the future world. He knew that in
the present only, could the benefit of sal
vation be acquired ; but that in the future
a just reward was returned to each accord
ing to the quality of gdod or bad works.
But that we may more fully appre
hend that the time of the present world
only is granted to human conversion, let
us attend to those workmen whom the
Lord called to His vineyard. — After the
end of this hour, the Lord does not caU
workmen to His vineyard, but He shall
come to render to every one the reward of
his work, as He says : Behold, I come
quickly, and My reward is with Me.
F'or the merciful and just Lord al
lotted the time of the present world only
for the benefit of remission : but the future
He reserves for just retribution, in which
each one shall receive what he deserves,
but which is endless, according to the
quality of his belief, and work.
For in what faith and work the end
of this life shall find each man, such will
be the retribution given him, of which
there will be no end.
But God gave to men the time of
acquiring eternal life, in this life only ;
where He wished also that repentance
should be fruitful.

344

THE CATHOLIC FAITH:

PROCOPIUS GAZAEUS.

Non enim, ubi praeterierit haec nox,
est quaedam residua peccati emiindatio. —
In Exod. 12 : io, col. 571, 572, Pat. Gr.
T. 8.7.

For when tnis night has gone by,
there is no remaining cleansing of sin.

GREGORY THE GREAT, BISHOP OF ROME.

Exutam vero carne animam nequa
quam jam visus hominis aspicit : quia post
mortem non liberat, quem ante mortem
gratia ad veniam non reformat. Hinc
etenim Paulus dicit : Ecce nunc tempus
acceptabile, ecce nunc dies salutis. ' Hinc
Psalmista ait : ' Quoniam in saeculum
misericordia ejus.' Quia nimirum quem
nequaquam modo misericordia eripit, sola
post praesens saeculum justitia addicit.
Hinc Solomon ait : ' Quia lignum in quo-
cumque loco ceciderit, sive ad Austrum,
sive ad Aquilonem, ibi erit'; quia cum
humani casus tempore, sive sanctus sive
malignus spiritus egredientem animam
claustra carnis acceperit, in aeternum se-
cum sine ulla permutatione retinebit : ut
nee exaltata ad supplicium proruat, nee
mersa aeternis suppliciis, ultra ad reme-
dium ereptionis ascendat. — Moral, in Job,
L. 8, c 15, n. 30, col. 255, T. 1.

But human sight no longer beholds
the soul divested of the flesh : because
after death grace does not liberate him
whom before death it did not reform for
pardon. For hence Paul says : Behold,
now is the acceptable time, now is the day
of salvation. Hence the Psalmist says :
Since His mercy is in the world. Be
cause, forsooth, whom mercy does not
now snatch, after the present world justice
alone sentences. Hence Solomon says :
The tree, in what place soever it fall,
whether to the south or to the north, there
shall it be : because, when at the time of
man's calamity, either a holy or a malig
nant spirit has received the soul going out
from the bands of the flesh, it will retain
it forever with itself without any change ;
so that neither, being exalted, can it rush
down to punishment, nor, sunk in eternal
punishments, can it further ascend to a
remedy for escape.

Century VII.
ELIGIUS, BISHOP OF NOYON.

Exuti corporibus, postea bona vel
mala gerere non poterimus, sed pro his
quae in isto saeculo egerimus condignam
remunerationem in illo accipiemus ab eo
qui reddet unicuique secundum opera sua.
— Horn. 8 in die coen. Dom., col. 615,
B., Pat. Lat. T. 87.

When we are divested of our bodies,
we shall not be able to do either good or
evil, but we shall receive in that world
condign remuneration for those things
which we have done in this from Him
Who shall render to every one according
to his works.

Century VIII.
VENERABLE BEDE, PRIEST.

Post separationem corporis et animae
nemo memor tui efficitur cum sua utilitate :
id est, Nemo, qui in hoc saeculo de suis

After the separation of the body and
the soul, no one is made mindful of Thee
with utility to himself : that is, no one who

THE CATHOLIC FAITH.

345

peccatis non compungitur, postquam mor- in this world has not remorse for his sins,
tuus est, utiliter compungitur : quia hic is stung with remorse to any advantage
tantum locus est misericordiae, post hoc after that he is dead : because here only is
saeculum tantum locus justitiae.— In Ps. the place of mercy, after this world the
6 {opus dubium), col. 513, BC, Pat. Lat. place of justice alone remains
T. 93-

Chapter IV.
PRAYERS FOR THE DEAD.
THE CHURCH OF ROME.
The Church of Rome holds that the souls of the departed, detained
in Purgatory, are aided by the prayers of the faithful and the Sacrifice
of the Mass. The ancient practice of praying for the dead is cited as
a proof that their doctrine of a Purgatory has always existed in the
Church.
COUNCIL OF TRENT.
_/
Purgatorium esse, animasque ibi de- There is a Purgatory, and the souls
tentas fidelium suffragiis, potissimum vero there detained are benefited by the suf-
acceptabili altaris sacrificio juvari, etc.— frages pi the faithful, but particularly by
Sess. 25, p. 173. the acceptable sacrifice of the altar, etc.
A DOCTRINAL CATECHISM. 1
Q. Does it follow, from the circumstance that the ancient Church
prayed for the d-ead, that there is a Purgatory ?
A. Certainly ; if the Church always prayed for the dead, she
believed the dead were in a place where prayer could be beneficial to
them. This place was not heaven, nor could it be hell ; therefore it was
Purgatory. — On Purgat., c. 3, p. 137.

THE CATHOLIC CHURCH.
In the ancient Church prayers were offered on the anniversary day
for Saints and Martyrs as well as for all the faithful. These commem-
orationp were to incite men to imitate the virtues of the deceased, and
to remind them that those who had departed were not dead, but would
rise again at the last day. It is not till the fourth century that we find
that the dead were regarded as aided by the prayers of the Church.
But even then prayers were not offered to deliver the souls of the faith
ful dead from the torments of Purgatory. On the contrary, the Church

346 TFIE CATHOLIC FAITH.
prayed for those who were represented as being already in a state of
rest and quiet with Christ. Prayers were offered for the Patriarchs,
Prophets, Apostles, Martyrs, and the Blessed Virgin Mary, as well as
for the humblest layman. Renandotus is much exercised in regard, to
the prayers in a Syrian Liturgy in the Codex Colbertinus, where Christ
is prayed to kindly remember and give rest to His mother the Virgin
Mary. The ancients themselves seemed hardly to know why prayers and
oblations were offered for the dead. This practice had been hande'd
down to them in the Church, and so they retained it. Epiphanius says
that prayers for, the saints were to distinguish, the perfections 'of Christ
from the imperfections of all the rest of mankind ; for the Church did
not pray for Him. The ancients did not know how the souls of the
departed were aided, but out of that perfect love and charity for the
dead in the Lord, which characterized that primitive age, they prayed
for all Christians who had died in the faith, asking God to be merciful
unto them and to remit whatever vestiges of sin still adhered to them,
that at the judgment day they might find favor in His sight and not be
cast into hell.
As the Catholic Church believed that the Saints were not received
into heaven till after the resurrection, and consequently that the happi
ness of the soul was not in a perfect state till then, prayers were offered .
that it might be augmented, as Innocent III. says in regard to the old
formula of prayer for St. Leo the Great, Bishop of Rome, which may be
seen in its original form in Hincmar. This ancient form had been
entirely changed in Innocent's time, that it might not be at variance
with the belief in Purgatory which was then prevalent. Some thought
that the pains of the damned even were rendered more tolerable through
the prayers of the Church.
In regard to this difficult subject, one thing 'at least is certain. We
nowhere find among the ancients, as Medina truly remarks, that prayers
and oblations were ever offered to release souls from the temporary
pains of Purgatory, they being spoken of as being already in a state of
rest and quiet, though we do find that the Church prayed God to in- ¦
crease their rest and glory, and deliver them from the eternal pains of
hell. See also the ingenious explanation given by Salmeron in regard
to the prayers for the Saints in the old Liturgies.
According to the Roman Catholic theory in regard to these prayers,
the Virgin herself, to say nothing of the Apostles and Martyrs, was con
sidered as expiating her sins in Purgatory, and needing the suffrages of
the faithful to deliver her soul from torment. And yet Roman Catholics
declare that sin never had dominion over her even for an instant, and

THE CATHOLIC FAITH.

347

moreover, that at her death she was taken up, body and soul, into
heaven, and sits at the right hand of her Son, and has all dominion and
power, and can save whom she will.
Roman Catholic writers are very inconsistent on this point in their
controversial works. If they find that prayers were offered in the
ancient Church for the dead in general, it was to release their souls
from Purgatory. But if they find that these same prayers were offered
for the Apostles and the Virgin, they are careful to say nothing about it,
being sorely puzzled to reconcile this practice with their doctrine of
Saint worship and the Immaculate Conception and Assumption of the
Virgin Mary. Century II.
TERTULLIAN, PRIEST OF CARTHAGE.
Oblationes pro defunctis, pro natali-
tiis, annua die facimus.
Harum et aliarum ejusmodi discip-
linarum si legem expostules Scripturarum,
nullam invenies ; traditio tibi praetenditur
auctrix, consuetudo confirmatrix, et fides
observatrix. — De corona milit., c. 3, 4,
p. 188, 189, Pars 1.
Neque pristinam [uxorem] poteris
odisse, cui etiam religiosiorem reservas
affectionem, ut jam receptae apud deum,
pro cujus spiritu postulas, pro qua obla
tiones annuas reddis. Stabis ergo ad
deum cum tot uxoribus, quot in oratione
commemoras, et offeres pro duabus, et
commendabis illas duas, per sacerdotem
de monogamia ordinatum, aut etiam de
virginitate sancitum, circumdatum virgini-
bus ac univiris ? — De exhort, ad castitat.,
c. 11, p. 109, Pars 2.
Enimvero et pro anima ejus orat, et re
frigerium interim adpostulat ei et in prima
resurrectione consortium, et offert annuis
diebus dormitionis ejus. — De monog., c.
10, p. 125, Pars 2.

We make oblations for the dead, and
for their natal days on the annual day.
If you require a precept from the
Scriptures for ' these and other like cus
toms, you will find none ; tradition is
alleged to you as an authority, custom as
a confirmer, and faith as an observer.
Neither can you hate your former
wife for whom you reserve a more relig
ious affection even, as already received
with God, for whose spirit you make re
quests, for whom you pay the annual ob
lations. Will you, therefore, stand before
God with as many wives as you commem
orate in prayer, and will you offer for two,
and commend those two through a priest
ordained of monogamy, or appointed of
virginity even, surrounded by virgins and
those of but one husband ?
Indeed, she prays for his soul also,
and begs for him refreshment in the mean
while, and a part in the first resurrection,
and makes offerings on the annual days of
his death*

Century III.
ORIGEN, PRIEST OF ALEXANDRIA
' Memoriis sanctorum communican-

tes.' Nam usibus sanctorum honeste et
decenter, non quasi stipem indigentibus

' Communicating to the memories of
the saints.' F'or it seems fitting and
proper to supply the necessities of the

348

THE CATHOLIC FAITH.

praebere, sed censum nostram cum ipsis
quodammodo habere communem, et mem-
inisse sanctorum sive in collectis solemni-
bus, sive pro eo ut ex recordatione eorum
proficiamus, aptum et conveniens videtur.
— In Rom. 12 : 13, L. 9, c. 12, col. 1220,
B., Pat. Gr. T. 14.
Diem mortis celebramus quia non
moriunt-ur hi qui mori videntur ; propterea
et memorias sanctorum facimus et paren-
tum nostorum vel amicorum in fide mori-
entium devote memoriam agimus, tam
illorum refrigerio gaudentes, quarn^ etiam
nobis piam consummationem in fide pos
tulates. — In Job (opus spurium), L. 3,
col. 519, AB., lb., T. 12.

saints honorably and decently, not as if
in need of alms, but, in a certain manner,
to have our possessions in common with
them, and to call to remembrance the
saints in the solemn prayers even, for this
reason also that we may profit by the re
membrance of them.
We celebrate the day of their death,
because they do not die who seem to die ;
on this account also we celebrate the
memorials of the saints, and devoutly
commemorate our parents or friends who
die in the faith ¦ as well rejoicing in their
refreshment, as desiring for ourselves also
a pious consummation in the faith.

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Quod episcopi antecessores nostri re
ligiose considerantes et salubriter provi-
dentes censuerunt, ne quis frater excedens
ad tutelam vet curam clericum nominaret,
ac si quis hoc fecisset, non offeretur pro
eo, nee sacrificium pro dormitione ejus
celebraretur. — Ep. 1, Presb. et diac. Fur-
nis, c. 2, p. 2.
Quamquam TqrtuIIus fidelissimus et
devotissimus frater noster pro caetera sol-
licitudine et cura sua, quam fratribus in
omni obsequio operationis impertit, qui
nee illic circa curam corporum deest, scrip-
serit et scribat et signficat mihi dies, qui
bus in carcere beati fratres nostri ad im-
mortalitatem gloriosae mortis exitu trans-
eunt, et celebrentur hic a nobis oblationes
et sacrificia ob commemorationes eorum,
quae cito vobiscum Domino protegente
celebrabimus. — Ep. 12, Presb. et diac,
c 2, p. 28. ,
Avia ejus [Celerini] Celerina jam pri-
dem martyrio coronata est. Item patruus
ejus et avunculus Laurentius et Egnatius
in castris et ipsi quondam saecularibus
inilitantes, sed veri et spiritales Dei mili-
tes, dum diabolum Christi confessione
prosternunt, palmas a Domino et coronas

The Bishops who were our predeces7
sors, religiously considering this and mak
ing healthful provision, ordained that no
brother departing this life should nominate
a clergyman for guardianship or adminis
tration ; and should any one do this, no
offering should be made for him, nor
should the sacrifice be celebrated for his
repose. However, Tertullus, our most faith
ful and devoted brother, in accordance
with his solicitude and care in other mat
ters, which he imparts to the brethren in
every work, who is neither wanting there
in care for the bodies, has written, and
writes, and can signify to me the days on
which our blessed brethren in prison pass
to immortality by the event of a glorious
death, and oblations and sacrifices may be
celebrated here by us in commemoration
of them, which we shall soon celebrate
with you, the Lord defending us.
Celerina, the grandmother of Cele-
rinus, was long since crowned with, mar
tyrdom. Likewise his paternal and ma
ternal uncles, Laurentius and Egnatius,
themselves also once engaged in secular
warfare, but true and spiritual soldiers of
God, while by the confession of Christ they

THE CATHOLIC FAITH.

349

illustri passione meruerunt. Sacrificia pro
eis semper, ut meministis, offerimus quo-
ties martyrum passiones et dies anniver-
saria commemoratione celebramus. — Ep.
39, Presb. et diac, c. 3, p. 78.

overthrew the devil, merited from the Lord
palms and. crowns by an illustrious pas
sion. We ever offer sacrifices for them, as,
you remember, as often as we celebrate
the passions and days of the martyrs with
an anniversary commemoration.

ARNOBIUS JUNIOR.

Nam nostra quidem scripta cur igni-
bus meruerunt dari ? Cur immaniter con-
yenticula dirul, in quibus summus oratur
deus, pax cunctis et venia postulatur ma-
gistratibus, exercitibus, regibus, familiari-
bus, inimicis, adhuc vitam degentibus et
resolutis corporum vinctione? — Adv. nat.,
L. 4, c. 36, p. 199, 200.

For why, indeed, have our1 Scriptures
deserved to be given to the flames ? Why
have our places of worship deserved to be
cruelly destroyed, in which the supreme
God is invoked with prayer, in which
peace and pardon is implored for all men,
magistrates, armies, kings, friends, and
enemies, for those who are still alive, and
for those who are freed from the body ?
etc.

Century IV.
EUSEBIUS, BISHOP OF CAESAREA.

'Apcpi psdypfipivd? yXiov wpa?
[iv ry ri)? TlEvryxodry? kopry],
apd? rdv avrov Bedv dveXapfid-
vero, Ovyroi? pkv rd dvyyevi?
aapaSov? exsiv, avrd? 8' ddov yv
avrov rij? ipvxy? voepdv re xai cpi-
XoBeov, rw avrov Bew dvvaarope-
vo?. Tovro rd riXo? ri)? Kwvdrav-
rivov Zooij? •
"EvBa Si) d pkv paxdpio? avw
xsipevoi kcp' vipyXyi xpyaiSo? kSoS,-
dZero, Xeoo? Sk aapaXyBr)? dvv roi?
roJ Bew ispwpivoi?,' ov Saxpvwv
ixrd?, dvv xXavBpw Sk aXsiovi, rd?
svxd? vakp ri)? fiadiXiw? ipvxy? aas-
SiSodav tw Bew, rd xaraBvpia roj
QsocpiXsi aXypovvrs?/ — Vit. Const.,
L. 4, c. 64, 71, col. 1220, B., 1225, B.,
Pat. Gr. T. 20.

About the hour of noon, on the Feast
of Pentecost, he departed to his God,
leaving to 'mortals that which he had in
common with them, but uniting that which
is of the soul, possessed of intelligence
and the love of God, to his God. This
was the end of the life of Constantine.

And there the blessed Prince, lying
above on a lofty stage, was extolled with
praise, while an immense concourse of
people with the priests of God, not with
out sighs and much weeping, offered their
prayers to God for the soul of the Em
peror, performing an acceptable duty to
the pious Prince.

CYRIL, BISHOP OF JERUSALEM.

Eira pvypovsvopsv xai tgSV
apoxsxoipypivwv, apwrov aarpi-
apxwv, apocpyrwv, daodrdXwv ,
paprvpwv ¦ daw? d Bsd? rai? svxai?
avrwv xai .apsdfisiai? apodSi^yrai

Afterwards we also remember those
who have fallen asleep ; first the Patri
archs, Prophets, Apostles, Martyrs, that
God, through their prayers and recom
mendations, may accept our request. Then

35°

THE CATHOLIC FAITH.

ypwv ri)v Siydiv. Eira xai vxkp
rwv xpoxsxoipypivwv dyiwv Ila-
ripwv, xai ixidxdxwv, xai advrwv
daXw? rwv iv ypiv apoxsxoipr/pi-
vwv • psyidryv dvydiv xidrEvovrs?
idsdBai rai? ipvxai?, vakp wv y
Siydi? dvacpiperai, ri)? dyiai xai
ippixwSedrary? xpoxeipivy? Bvdia?.
Kai fiovXopai vpd? dxd dxo-
Seiypaco? xsid sy. OiSa yap aoX-
Xov? tovto Xiyovra?- Ti wcpsXsirai
ipvxy, Merd dpaprypdrwv daaX-
Xaddopivy rovSs rov xddpov, y ov
psB' dpaprypdrwv, idv iai rij?
xpodsvxy? pvypovsvr/rai; 'Apa ydp,
si ri? fiadiXsv? xpodXExpotjxdra?
avrw i^opidrov? xoiydsisv, sira oi
rovroi? Siacpipovrs?, dricpavov
nXi^avrs?, vxip roJj' iv npwpiai?
avrw rovrov xpodsviyxwdiv, ovx
dv avroi? dvsdiv Swy tgSV xoXd-
dewv ; Tdv ~ avrdv rpdxov, xai
i/psi? vakp rwv xexoipypevwv ,
avrw rd? Seydei? apocpipovre?, xdv
dpaprwXoi wdiv, ov dricpavov aXi-
xopsv dXXd Xpidrov idcpayiadpe-
v.ov vakp rwv yperipwv dpapry-
parwv Xpodcpipofisv, i^sXsovpsvoi
vakp avrwv te xai ypwv rdv cpiX-
dvBpwaov Beov. — Catech. 23, Mystag.
5, c. 9, 10, col. 1116, 1117, Pat. Gr.
T. 33-

we also pray for the holy Fathers who are
fallen asleep, and Bishops, and for all in
general among us who have gone to sleep ;
believing the greatest help for those souls,
for whom prayer is made, is while the holy
and most awful sacrifice lies there.

And I wish to persuade you from an
example. F'or I know that many say this :
How is the soul helped which departs
from this world with sins, or without sins,,
if mention is made of it in prayer ? For
surely, if a certain king should send into
exile those who had offended him, and
afterwards their connections having plaited
a crown, should present it to him in behalf
of those who are undergoing punishment,
would he not grant them a relaxation of
their punishment ? In the same manner,
we also offering prayers to Him in behalf
of those who have fallen asleep, although
they be sinners, do not plait a crown ; but
we offer Christ sacrificed for our sins,
appeasing the benevolent God both for
them and for us.

EPIPHANIUS, BISHOP OF CONSTANTIA.

"Easira Sk aspi rov dvdpara
Xiysiv twi' TsXEVTyddvrwv, ri av.
siy rovrov apovpyiairspov ; Ti
rovrov xaipiwrspov , xai Bavpa-
diwrspov , aidrsvsiv pkv rov? aap-
dvra? on oi dasXBdvTE? Z<Sdi, xai
iv dvvxpa^ia ovx sidiv, dXXd sidi,
xai Z(£di aapd rap Ssdadry, xai oxw?
dv rd dspvdrarov xypvypa Siyyy
doi, w? iXai? idriv vxkp dSeXcpwv
evxopivoi? w? kv daoSypia rvy-
Xavdvrwv • wcpeXei Si xai 7) vxkp
avrwv yivopyvr/ svxy, si xai rd
oXa rffly atriapdrwv py dxoxdxroi

But then, concerning the reciting of
the names of the defunct, what can be
more profitable than this? What more
opportune and wonderful? Namely, for
those who are still present to believe that
the dead live and are not reduced to noth
ing, but still exist and live with the "Lord ;
and in order that this religious dogma
may be preached to you, that they, have
hope who pray for their brethren, as being
on a journey. And the prayer also which
is said in their behalf helps thern, although
it may not cancel all their faults. But
[for this reason they are profitable] be-

THE CATHOLIC FAITH.

351

dXX> ovv ye Sid rd aaXXdxi? iv
xddpw ijpa? dvra? dqtdXXsdBai dx-
ovdiw? rs xai kxovdiw?, i'va rd
ivTsXidrspov dy/tavBy. Kai yap
Sixaiwv rtoiovpsBa rr/v uvypr/v, xai
vakp dpaprwXwv. 'Txkp pkv dpap-
rwXwv ,vakp kXiov? Beov Ssdpevoi,
vakp Si Sixaiwv xai aaripwv xai
xarpiapxwv, Ilpocpyzwv xai 'Aaod-
zdXwv, xai 'EvayysXidzwv, xai
Mapzvpwv, xai 'OpoXoyyzwv , 'Eaid-
• xdawv zs, xai Avaxoopyzwv, xai
aavrd? rov rdyparo?, iva rov
Kvpiov Iydovv Xpidrov dcpopidw-
psv aad zy? rwv dvBpwawv zd£-
swi, Sid tt)? apd? avrdv npij?, xai
difia? avrw daoSwpsv, iv kvvoia
ovrs?, on ovx sdnv k\idovpsvo? d
Kvpio? nvi rwv dvBpwawv. — Haer.
75, c. 7, p. 911, ABC, T. 1.

cause while we live in the world we fre-
qently err, both involuntarily and will
ingly, in order that that which is more
perfect may be signified. And we make
mention both of the just and sinners ; for
sinners, begging mercy of God, but for
the just, and the Fathers, and Patriarchs,
Prophets and Apostles, and Evangelists,
and Martyrs, and Confessors, Bishops
also, and Anchorets, and the whole order,
that we may distinguish the Lord Jesus
Christ from the rank of men, for the sake
of His honor, and give Him the worship
due Him, being mindful that our Lord is
not to be held on an equality with any one
of men.

AMBROSE, BISHOP OF MILAN.

Itaque non tam deplorandam, quam
- prosequendam orationibus reor : nee moes-
tificandam lacrymis tuis, sed magis obla-
tionibus animam ejus Domino commen-
dandam arbitror.
Quid est quod ingemiscamus pro
mortuis, cum jam reconciliatio mundi
apud Deum Patrem facta sit per Domi
num Jesum. — Ep. 39, Faust., n. 4, 7, col.
1099, 1101, Pat. Lat. T- 16.
Tibi nunc, omnipotens Deus, in-
noxiam commendo animam, tibi hostiam
meam offero : cape propitius ac serenus
fraternum munus, sacrificium sacerdotis.
Quid enim mihi superest solatii, quam
quod me citius ad te, frater, spero ven-
turum, nee digressus tui inter nos longa
•divortia fore. — De excessu frat. Satyr.,
L. 1, n. 80, col. 1315 ; L. 2, n. 135, col.
1354, lb.
' Dbmifle, peto ut ubi ego fuero, sint
et illi mecum'; ut vel illic eorum perpetua
copula fruar, quia hic uti eorum diuturni-
ore conjunctione non potui. Te quaeso,

Therefore she is not so much to be
deplored, I think, as to be followed with
prayers : nor ought she to be made sad by
thy tears, but rather, in my opinion, her
soul is to be commended to the Lord by
oblations. ,
Why, then, should we bewail the
. dead, when now the reconciliation of the
world is made with God the Father,
through the Lord Jesus.
To Thee, Almighty God, I now com
mend a harmless soul ; to Thee I offer my
sacrifice : propitously and serenely receive
a brother's gift, a priest's sacrifice.
For what solace now remains to me,
unless that I come to thee soon, brother,
and that the separation of us by thy de
parture may not' be long.

' Lord, I pray Thee, that where I
shall be, they also may be with Me'; that
there even I may enjoy their perpetual
connection, because here I was unable to

THE CATHOLIC FAITH.

summe Deus, ut charissimos juvenes ma-
tura resurrectione suscif.es et resuscites ;
ut immaturum hunc vitae istius cursum
maturiore suscitatione compenses. Amen.
— De obit. Valent., n. 80, col. 1384, lb.
In quam [requiem] festinavit intrare
Theodosius atque ingredi civitatem Hieru
salem, de'qua dictum est : Et reges terrae
ferent gloriam suam in illam. Ilia est
vera gloria, quae ibi sumitur ; illud reg
num beatissmum, quod ibi possidetur, ad
quod festinabat Apostolus.
Absolutus igitur dubio certamine, frui
tur nunc augustae memoriae Theodosius
luce perpetua, tranquilitate diuturna.
Da requiem perfectam servo tuo The-'
odosio, requiem illam, quam praeparasti
Sanctis tuis. Illo convertatur anima ejus,
unde descendit ; ubi mortis aculeum sen
tire non possit, ubi cognoscat mortem
hanc non naturae finem esse, j>ed culpae.
— De obit. Theodos., u. 31, 32, 36, col.
1396, 1397, lb.

have a lasting friendship with them. I
beseech Thee, Most High God, that Thou
wouldst raise-up these most dear youths
by an early resurrection ; that Thou may
est compensate the immature course of
this life by an earlier resurrection. Amen.
Into this rest Theodosius hastened to
enter, and go into the city of Jerusalem,
of which it is said : And the kings of the
earth shall bring their glory into it. That
is the true glory which is there taken ; that
is the most blessed kingdom, which is
there possessed^ to which the Apostle
hastened. Freed, therefore, from the doubtful,
contest, Theodosius, of august memory,
now enjoys perpetual light and lasting
tranquility. Give perfect rest to thy servant Theo
dosius, that rest which Thou hast prepared
for thy saints. May his soul be turned
thither, whence it came, where it cannot
feel the sting of death, where it may learn
that this death is the end, not of nature,
but of sin.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

IloXXoi xai kx twv vcp' 'sripwv
Si avrov? ysysvyuivwv iXsypodov-
vwv dxwvavro. Ei ydp xai pi) ri-
Xsov,aXX' dpw? aapapvBiav svpdv
riva ¦ iasi, si pi) rovro idn, aw?
rd aaiSia dwZsrai; Kairoi ys ixsi
ovSiv avrd sidipipEi, dXX' oiyovsi?
rd aav ¦ — Hom. 21 in Act. c. 4, p. 187,
C, T. 9.

And many are assisted by the alms of
others made for them. For if they are
not freed, yet they find some consolation ;
since, were this not so, how are children
saved? inasmuch as they bring nothing
here, but their parents the whole.

AURELIUS AUGUSTINE, BISHOP OF HIPPO^

Ego itaque, laus mea et vita mea,
Deus, cordis mei, sepositis paulisper bonis
ejus actibus, pro quibus tibi gaudens gra-
tias ago, nunc pro peccatis matris meae
deprecor te : — dimitte illi et tu debita sua,
si qua etiam contraxit per tot annos post
aquam salutis.
Et credo jam feceris quod te rogo,

I therefore, O my praise and my life,
the God of my heart, setting aside for a
while her good deeds, for which with joy
I give Thee thanks, now entreat Thee for
the sins of my mother. — Do Thou like
wise forgive her her debts, if she also has
contracted some in these many years after
the saving water.
And I believe that Thou hast already

THE CATHOLIC FAITH.

353

sed voluntaria oris mei approba, Domine.
Confess., L. g, c 13, n. 35, 36, col. 773,
Pat. Lat. T. 32.
Neque negandum est defunctorum
animas pietate suorum viventium relevari,
cum pro illis sacrificium Mediatoris offer
tur, vel eleemosynae in Ecclesia fiunt.
Sed eis haec prosunt, qui cum viverent, ut
haec sibi postea possint prodesse, merue
runt. Est enim quidam vivend imodus,
nee tam bonus ut non requirat ista post
mortem ; nee tam malus1 ut non ei pro-
sint ista post mortem : est talis in bono,
ut ista non requirat ; et est rursus talis
in malo, ut nee his valeat cum ex hac
vita transierit, adjuvari. Quo circa hic
omne meritum comparatur, quo possit
post hanc vitam relevari, quispiam vel gra-
vari. Nemo se autem speret, quod hic
neglexerit, cum obierit, apud Deum pro-
mereri. Nop igitur ista quae pro defunc-
tis commendandis frequentat Ecclesia,- illi
apostolicae sunt adversa sententiae, qua-
dictum est, Omnes enim adstabimus ante
tribunal Christi, ut referat unusquisque
secundum ea quae per corpus gessit, sive
bonum, sive malum ; quia etiam hoc meri
tum sibi quisque dum in corpore viveret
comparavit, ut ei possint ista prodesse.
— Enchirid., c no, n. 2g, col. 283, lb.,
T. 40.

done what I ask Thee, but approve of
these voluntaries of my mouth, O Lord.
Nor can we deny that the souls of the
dead are relieved by the piety of their
living friends, when the sacrifice of the
Mediator is offered for them, or alms are
made in the Church. But these things
avail those who, while they were alive,
deserved that these should afterwards
profit them. F'or there is -a certain way
of living, neither so good as not to require
these after death, nor so evil that these
may not. profit it after death : there is one
so good as not to require this : and again,
there is one so - evil that he cannot be
helped by these when he has departed
from this life. Wherefore all merit, by
which any one may be relieved or op
pressed after this life, is acquired here.
But let no one hope to deserve with God,
when he is dead, what he neglected here.
Therefore these things which the Church
celebrates for commemorating the dead,
are not in opposition to that sentence of
the Apostle, by which it is said : For we
all shall stand before the tribunal of Christ,
that each one may receive according to
those things which he has done through
the body, whether good or evil : because
also each one prepared this merit for him
self while he lived in the body, that these
things might benefit him.

LITURGIES.

LITURGY OF ST. GREGORY.

Dignare, Domine, recordari omnium
sanctorum qui tibi placuerunt ab initio,
Patrum nostrorum sanctorum, Patriarch-
, orum, Prophetarum, Apostolorum, Evan-
gelistarum, Martyrum, Confessorum, et
eorum qui Evangelium annunciaverant
ecclesiae tuae et omnium spiritum jus
torum qui consummati, defuncti sunt in
fide. Praecipue vero sanctae, gloria ple-
nae semper Virginis, Genetricis Dei Sanc-

Vouchsafe, O Lord, to be mindful of
all the saints who have pleased thee from
the beginping, our holy Fathers, the Pa
triarchs, Prophets, Apostles, Evangelists,
Martyrs, Confessors, and those who pub
lished the Gospel to Thy Church, and all
just spirits, who, having finished their
course, died in the faith. But especially of
the holy, -glorious ever- Virgin, the Mother
of God, St. Mary, and of St. John the

354

THE CATHOLIC FAITH.

tae. Mariae, et sancti Joannis Praecursoris,
Baptistae et Martyris, et sancti Stephani
Protodiaconi et protomartyris. — Page 33,
34, T. 1, Renaudotus.

F'orerunner, Baptist and Martyr, and of
St. Stephen the first deacon and martyr.

LITURGY OF ST. BASIL.

"En pvydByv ai xara&wdov xv-
pis, xai rwv da' aiwvo? svapsdry-
ddvrwv dot dyiwv aaripwv, xar-
piapx<£v , daodrdXwv , apoqiyrwv,
xypvxwv, svayysXidrwv , paprv-
pwv, opoXoyyrwv, xai advro?
avsvparo? Sixaiov iv aidrsi Xpid
rov TErsXsiwpivov. 'E^aipirwv ri)?
aavayia?, vaspsvSd^ov, ddxpdv-
rov, vaspsvXoyypivy?, Sedaoivy?
yjiaav Bsordxov, xai dsiaapBivov
Mapia?. — Page 71, 72, T. 1, Renaudot.

Vouchsafe, O Lord, to remember
those who have pleased Thee from the
foundation of the world, the holy Fathers,
Patriarchs, Apostles, Prophets, Preachers,
Evangelists, Martyrs, Confessors, and
every just spirit which has finished its
course in the faith of Christ. Especially
the most holy, glorious, immaculate, and
blessed Mother of God, our lady, and
ever- Virgin Mary.

.LITURGY OF ST. CHRYSOSTOM.

Memento Domine Patriarcharum, Pa
trum Sanctorum, Prophetarum, Aposto
lorum, Evangelistarum, Martyrum, Con-
fessorumque sanctorum. Praecipue vero
sanctae et gloriosae semper Virginis
Beatae Mariae ; et B. Joannis, nuncii et
Baptistae, praecursoris, et desponsatoris
Ecclesiae tuae sanctae ; et sancti gloriosi-
que Stephani principis Diaconoram et
Protomartyris, omniumque qui placuerunt
nomini tuo et te confessi sunt. — Page 24g,
T. 2, Renaudot.

Be mindful, O Lord, of the Patri
archs, the holy Fathers, Prophets, Apos
tles, Preachers, Evangelists, Martyrs, and
holy Confessors. But especially of the
holy and glorious ever- Virgin, the blessed
Mary ; and of the blessed John, Messen
ger and Baptist, the Forerunner and Be-
trother of Thy holy Church, and of the
holy and glorious Stephen, the first of
Deacons and Protomartyr, and of all who
have pleased ThyNname and confessed
- Thee.

LITURGY OF ST. GALL.

Precamur ergo ac petimus ne spiritus
servi tui illius, vel ancillae, — tristibus
abyssi tenebris, aut ignitis Gehennae ca-
minis, aut perpetuis Tartari frigoribus
deputatus, poenalis locum habitation! s in-
troeat ; sed in sinum Abrahae, et in gre-
mio patriarchae tui requiescens, tempus
resurrectionis, diemque judieii cum gaudio
secuturae immortalitatis expectet. — Ap.
Bunsen, p. 471, col. 4.

We pray Thee, therefore, and beseech
Thee, that the spirit of this thy servant
or hand-maid be not committed to the
gloomy darkness of the abyss, or the fiery
ovens of Gehenna, or the eternal cold of
Tartarus, or may not enter into the place
of punishment ; but that, resting in Abra
ham's bosom, and in the lap of Thy Patri
arch, it may await the time of the resur
rection, and the day of judgment with the
bliss of immortality which is to follow.

THE CATHOLIC FAITH.

355

Century V.
APOSTOLIC CONSTITUTIONS.

Twv dyiwv paprvpwv pvr/pov-
svdwpsv Saw? xoivwvoi ysvidBai
rti? dBXr/dsw? avrwv xara&wBw-
[isv. Taip rwv iv aidrsi dvaaav-
dapivwv SsyBwpsv. — L. 8, c. 13, p.
409, T. 1.

Let us be mindful of the holy Mar
tyrs, that we may be judged worthy to be
partakers of their trial. Let us pray for
those who have gone to rest in the faith.

DIONYSIUS, THE AREOPAGITE.

'H pkv ovv svxy, xy"? Bsapxixij?
ayaBoryro? Ssirai, advra ukv a<p-
sivai rd Si' dvBpwaivyv ddBivsiav
r/paprypiva ria xsxoipypivw, xara-
rdXai Sk avrdv kv tpwri xai x^PQ
Zgovtwv, si? xdXaov? 'Afipaau, xai
'Idadx, xai 'Iaxwfi, kv rdaw ov
daiSpa dSvvy xai Xvay xai drsv-
aypd?.—Et yap dpoifid? daoXr'/ips-
rai xd? vad rij? Bsia? Sixaiodvvy?,
cov kv ry aapovdy Z<*>0 XPV^rd)V y
sripwv sSpadsv, kriXsds Sk rd?
xard rdv xySs fiiov otxsia? kvsp-
yeia? d xexoipypivo?, apd? xivo?
ispapxixij? svxy?, *'<P' krepav Xy^iv
psxaxaxBydsxai, aapd ryv d^iav
avrov, xai ri)? kvddSs Z<*>iji dpoi-
fiaiav ; 'Eyw Sk, on pkv dpcifiaiwv
i%si zi/'v dxoxXypwdiv snadro?, ev
oiSa, roi? Xoyioi? dxoXovBwv ¦
dxixXsids ydp, cpydiv, d xvpio?
xar' avrov, xai xopidsrai txadro?
rd Sid rov dwparo? apd? d sapa-
\sv, site dyaBdv sirs xaxdv. "On
Sk xai roa?' Sixaiwv ai apodsvxai
xard rdv ry Ss fiiov, py ri ys psrd
Bavarov, si? rov? a&ov? ispwv,
si>xwv evspyovdi pdvov, ai rwv
Xoyiwv ypd? kxSiS ddxovdiv aXyBsi?
XapaSddEi?. — '0 Bsio? ispdpxy? ix-
cpavropixd? idriv, w? rd Xoyia
rpr/di, twv Bsapxixwv Sixaiwpdr wv -
ayysXo? ydp Kvpiqv aavroxpdro-
po? Beov idri •¦ pspdByxsv ovv ix
twv BsoaapaSdrwvXoyiwv, oxi xoi?
odiw? fiiwdadiv, y cpavwrdry xai
Bsia Z<*>i) xar' d^iav vad twv Sixai-

This prayer, therefore, asks the Divine
goodness to remit to the departed all sins
that he has contracted through human
frailty, and to bring him into the light and
the region of the living, into the bosom of
Abraham, Isaac and Jacob, in the place
where pain and grief, and sighing flee
away. — For if every one shall receive re
compense of Divine justice for those
things which he has done in the present
life, whether good or otherwise ; but he
who has departed has finished his works
in this life ; by what prayer of the priest
can he be transferred to another recom
pense other than that which he has de
served in this life ? But that each one
will receive his lot of retribution, I well
know, following the Scriptures. For the
Lord has confined him with Himself, he
says, and each one shall receive of the
things done in the body, according to that
which he has done, whether it be good or
evil. But that the prayers of the just,
even in this life, much more after death,
assist those only who are deserving of holy
prayers, the true traditions of the Scrip
tures teach us. — The holy priest is the
interpreter, as the Scriptures say, of the
Divine judgments : for he is the angel of
the Lord God Almighty. Therefore he
has learned from the divinely delivered
Scriptures that, to those who live holy
lives, the bright and divine life according
to their deserts is given with most just
measure, Divine clemency, in its good
ness, overlooking the blemishes which
they have contracted ftom human frailty ;

356

THE CATHOLIC FAITH.

ordrwv Zvywv dvnSiSorai, aapo-
pwdy? dyaBdryri rij? Beapxixy?
cpiXavB pwxia? , rd? iyysvopiva?
avrov? it; dvBpwxivy? id'Jsvsia? xy-
XiSa?- kasiasp ovSei?, w? rd Xdyid
ipydt, xaBapd? dad pvaov. Tavra
pkv ovv d ispdpxy? oiSsv iayyysX-
piva apd? rwv dXr/Bwv Xoyiwv ¦
air si 8i avrd ysvidBai, xai Swpy-
Bijvai roi? ddiw? fiiwdadi rd? ispd?.
dvnSddei?, dpa uiv kai rd Bsopi-
pyrov, ayaBosiSw? kxrvaovpsvo?,
xai rd? sripwv Swpsd? w? oixeia?
k^aircSv xdpira?- dpa Sk xai rd?
dipsvSsl? kxayysXia? kiSw? kdope-
va?, xai roi? xapovdiv ixcpavropi-
xw? ipcpaivwv, on rd aap avrov
xard Bsdpdv ispdv kgairovpsva,
advrw? sdrai roi? xard Bsiav Zooijv
TETEXsiwpivoi?. — Eccl. Hierarch., c. 7,
sect. 3, n. 4, 7, p. 267, 268, 26g, T. 1.

since no one, as the Scriptures fay, is
clean from defilement. — The priest, there
fore, knows that these things aie promised
in the Scriptures, which are true ;,and he
asks that they be accomplished, and that
the holy rewards be bestowed upon those
who have lived a holy life, at the same
time conforming himself well in imitation
of God, and asking these gifts for others-
as favors for himself; and at the same
time knowing that the promises are infal
lible, he also openly declares to those
present that those things which are re
quested by him in accordance with the
divine precept, will all happen to those
who have finished their life according to
God.

Century VI.

ANASTASIUS SINAITA, BISHOP OF ANTIOCH.

IPXr/v Ssi ypd? cppovriZsiv rwv
ISiwv ipvxwv, xai pi/ iXaiZsiv psrd
Bavarov 8i aXXorpiwv apodcpopwv
dvyxwpeidBai. — Quaest., q. 22, col. 536,
D., Pat. Gr. T. 89.
'ApcpifidXXovdi rive? Xiyovre?
on ovx wcpeXovvrai oi vsxpoi iv
rwv yivopivwv dvvd^swv vakp
avrwv. — Qu. extra ord., col. 753, C.

But we-ought to give heed to our own
souls, and not hope for remission after
death through the oblations of others.

Some do doubt, saying that the dead
are not profited by- the sacrifices which
are made for them to God.

GREGORY THE GREAT, BISHOP OF ROME.

Memento etiam Domine, famulorum
tuorum 111. qui nos praecesserunt, et dor-
miunt in somno pacis. — Istis, Domine, et
omnibus in Christo quiescentibus, locum
refrigerii, hicis, et pacis indulgentiam
deprecamur. — Lib. Sacrament., col. 215,
T. 3.

Be mindful also, O Lord, of those
Thy servants who have preceded us atad
sleep in the sleepiof peace. — To these, 0
Lord, and to all who rest in Christ, give a
place of refreshment, light, and the indul
gence of peace, we pray Thee.

THE CATHOLIC FAITH.

357

Century VII.
MAXIM US, MONK OF CONSTANTINOPLE.

"EvBfv apxsrai Xiysiv, w? wrps-
Xei rdv vsxpdv i/ svxv, Ka^ dy/usiw-
dai, on xai apd avrov iZyrr'/By rd
daopov rovro. — Schol. in Dion. Areop.
de eccl. hierarch. , c. 7, sect. 3, n. 6, p.
Sg, T. 2.

Thence he commences to declare that
prayer profits the dead ; and observe that
even before him this doubt was ques
tioned.

THEODORUS, ABBOT OF CAMPON.

Commendans se [Magnus] Domino
et venerabili pontifici sanctam animam
Ueo reddidit, de hujus vitae liberatur
ergastulo. Fientibus autem Episcopo et
Theodora coram lectulo ejus, audita est
vox. Veni Magne, veni, suscipe coronam,
quam tibi Dominus praeparatam habet.
Audita ergo hac voce, dixit Tozzo ad
Theodorum : Cessemus flere frater, quia
potius nobis oportet gaudere de anima
ejus in immortalitate sumpta in hoc signo
audito, quam luctum facere. Sed eamus
ad Ecclesiam, et pro tam charissimo amico
salutares hostias Domino immolare stu-
deamus. — De vit. S. Magni, c. 28, p. 944,
T. 5, Pt. 2. Ap. Canisius, Antiq. Lect.

Magnus, commending himself to the
Lord and the venerable Bishop, yielded
up his holy soul to God, and is set free
frflm the prison-house of this life. But
while the Bishop and Theodoras were
weeping before his couch, a voice was
heard : Come, Magnus, come, receive the
crown which the Lord hath prepared for
thee. Therefore, having heard this voice,
Tozzo said to Theodoras : Let us cease
weeping, brother, for we ought rather to
rejoice, having heard the sign of the re
ceiving of his^soul into immortality, than
to make lamentation. But let us go to
the Church, and endeavor to offer salutary
sacrifices to the Lord for so dear a friend.

ADAMANUS,. ABBOT OF THE MONASTERY AT HY.

Alia itidem die, dum vir venerandus
in Jova conversaretur insula, mane primo
suum advocat saepe memoratum ministra-
torem ' Diormitium nomine, eique prae
cepit, inquiens : Sacra celeriter Eucharis
tiae ministeria praeparentur, hodie enim
natalis beati Brendini est dies. Quare,
ait minister, talia missarum solemnia ho-
dierna praeparari praecipis die? Nullus
enim ad nos de Scotia sancti illius viri
obitus pervenit nuntius. Vade tu, ait
Sanctus, meae obsecundare jussioni debes.
Hoc enim nocte praeterita vidi subito
apertum coelum, angelorumque choros
sancti Brandini animae obvios deseendere,
quorum luminosa et incomparabili clari-
tudine totus eadem hora illustratus est
mundi orbis.

On another day also, when the vener
able man was living in the island of Jova,
at daybreak he calls the frequently men
tioned servant, Diormitius by name, and
commanded him, saying : The holy vessels
of the Eucharist should be quickly made
ready, for to-day is the natal day of the
blessed Brendinus. Why, says the servant,
do you order such solemn masses to be
prepared to-day ? for no tidings of the
death of that holy, man has come to us
from Scotland. Go, says the saint, you
ought to obey my command. F'or in this
night just past, I saw heaven suddenly
opened and choirs of angels descend to
meet the soul of St. Brendinus, by whose
luminous and incomparable brightness the
whole earth at that same hour was lit up.

S58

THE CATHOLIC FAITH.

Quadam.itidem die cum fratres se cal-
ciantes mane ad diversa monasterii opera
ire praepararent, Sanctus econtra otiari
praecepit sacraeque oblationis obesquia
praeparari, et aliquam quasi in Dominico
prandioli adjectionem fieri. Meque, ait,
hodie quamlibet indignus sim, ob venera-
tionem illius animae, quae hoc in nocte
inter sanctbs angelorum choros vecta ul
tra siderea coelorum spatia ad Paradisium
ascendit, sacra oportet Eucharistiae cele-
brare mysteria.

— Sed forte cum inter alia cum mo-
dulatione officia ilia consueta decantaretur
deprecatio, in qua sancti Martini com-
memoraretur nomen, subito Sanctus ad
cantores ejusdem onomatis ad locum per-
venientes : Hodie, ait, pro sancto Colum-
bano episcopo decantare debetis. Tunc '
omnes qui inerant fratres intellexere quod
Columbanus episcopus Larginensis, charus
Columbae amicus, ad Dominum emigra-
vit. — De vit. S. Columbae, L. 3, c 15, 16,
col. 764, 675, DAB,, Pat. Lat. T. 88.

On a certain day, likewise, when the
brethren, putting on their shoes in the
morning, were preparing to go to the dif
ferent occupations of the monastery, the
saint on the contrary commanded a holi
day to be observed, and the rites of the
holy oblation to be prepared, and some
addition to be made, as if for the Lord's
Supper. And, he said,' it behooves me
to-day, however unworthy I am, out of
veneration for his soul, which, in this
night, carried among choirs of angels
beyond the starry spaces of the heavens,
ascended to paradise, to celebrate the holy
mysteries of the Eucharist.
— But by chance, when, among the
other offices, that customary prayer wa's
being sung with melody, in which the
name of St. Martin is commemorated,
suddenly the saint says to the singers,
coming to the place of the said name :
To-day ye ought to sing for the Bishop,
St. Columbanus. Then all the brethren
that were present understood that Bishop
Columbanus, the dear friend of Columba,
had departed to the Lord.

Century VIII.

VENERABLE
Vidit [Begu] animam praefatae Dei
famulae [Hildae] in ipsa luce, comitanti-
bus ac ducentibus angelis, ad coelum ferri.
— Quod cum ilia audiisset, suscitavit cunc
tas sorores, et in ecclesiam convocatas
orationibus ac psalmis pro anima matris
operam dare monuit. — FI. E., L. 4. c. 23,
p. 108, 110, T. 3.
Ilia autem [Elfleda abatissa] diligen-
tius adjurante ac rlagitante, ut exponeret
visionem, 'Vidi, ' inquit, 'animam cujus-
dam sancti manibus augelicis ad regni
coelestis gaudia ferri.' — 'Precor,' inquit,
' domine mi episcope, memineris ad missas
Hadwaldi mei' (hoc enim viro erat no
men), ' qui heri cadendo de arbore defunc-
tus est.' — Vit. S. Cuthbert., c. 34, p. 314,
316, T. 4.

BEDE, PRIEST.
Begu saw the soul of the aforesaid
servant of God, Hilda, carried to heaven
in light itself, accompanied -and led by
angels. — When she had heard this, she
roused up all the sisters, and admonished
them, being assembled in the Church, to
devote themselves, to prayers and psalms
for the soul of their mother.
But the Abbess Elfleda, entreating
and demanding more earnestly that he
would relate the vision, ' I saw,' he said,
' the soul of a certain holy person carried
by the hands of angels to the joys of
the heavenly kingdom.' — 'I pray,' he
said, ' my lord Bishop, remember at the
mass my Hadwaldus (for this was the
man's name), who died yesterday by fall
ing from a tree.'

THE CATHOLIC FAITH.

359

FLACCUS ALCUINUS, ABBOT.

Quod bonum sit orare pro defunctis
fidelibus. Arguit sanctus Apostolus quosdam
Corinthios infidelitatis, quia de resurrec
tionis gloria titubabant : Si Christus, etc.
Nos ergo qui absque omni scrupulo resur
rectionem veraciter credimus et expecta-
mus, oremus quotidie pro resurrecturis
dormientibus' fratribus nostris. — Opusc.
secund. de Psalm, usu, col. 488, 489,
DA., Pat. Lat. T. 101.

That it is good to pray for the faith
ful departed. The holy Apostle accuses certain Cor
inthians of infidelity, because they doubted
of the glory of the resurrection : If Christ,
etc. Let us then, who truly believe and
expect the resurrection without any scru
ple, pray daily for our sleeping brethren
who are to rise again.

THE EMPEROR CHARLEMAGNE.

Cognoscat quoque dilectio vestra, quod
aliquam benedictionem de dalmataticis
'tyestris, vel palliis ad singulas sedes epis
copates regni vestri, vel Aethelredi in elee-
mosinam domini Adriani, apostolici patris
nostri, et amatoris vestri direximus ; de-
preeantes, ut diligenter jubeatis interce
dere pro anima illius, nullam habentes
dubitationem beatam illius animam in
requie esse ; sed ut fidem et dilectionem
dstendamus in amicum nobis charissimum.
Sicut et beatus praecipit Augustinus, pro
omnibus ecclesiasticae pietatis interces-
siones fieri debere ; asserens, pro bono
intercedere, faeienti proficere. — Ep. ad
Offam, col. 738, BC, T. 1, Mansi Sup-
plem., and Ep. 7, c. 12, col. 907, B.,
Pat. Lat. T. 98.
Century IX.
WALAFRIDUS STRABO, MONK OF FULDA.

May Your Love also know that we
have sent some gift for your dalmatics or
palliums to each of the episcopal sees of
your kingdom, or of Aethelredus for an
alms of our Lord Adrian, our Apostolic
father and your friend : beseeching that
you diligently command them to intercede
for his soul, having no doubt that his
blessen soul is at rest ; but that we may
show fidelity 'and love towards a friend
who was most dear to us. As also the
blessed Augustine directs, that interces
sions ought to be made for all men of
ecclesiastical piety ; affirming that to in
tercede for a good man is profitable to
him that does it.

Quadam itaque die, dum post laborem
matutinalis officii quiescendi gratia lectos
suos reviserent, primo diluculo vir Dei
vocavit Magnoaldum diaconem suum, di-
cens illi : Instrue sacrae oblationis minis
terium, ut possim divina sine dilatione
celebrare mysteria. Et ille : Num, in-
quit, tu Pater, missam celebrabis? dixit
ergo ad ilium : Post hujus vigilias noctis
cognovi per visionem dominum et Patrem
meum Columbanum de hujus vitae angus-
tiis hodie ad paradisi gaudia comigrasse.
Pro ejus itaque requie sacrificium salutis

On a certain day, therefore, when,
after the labor of the matutinal office, they
had returned to their couches for the sake
of rest, at the first dawn the man of God
called Magnoaldus, his deacon, saying to
him : Prepare the service of the holy obla
tion, that I may without delay celebrate
the divine mysteries. And- he said : Wilt
thou celebrate mass, F'ather? He said to
him, therefore : After the vigils of this
night, I perceived hy a vision that my
lord and Father, Columbanus, has to-day
departed from the perplexities of this life

;6o

THE CATHOLIC FAITH.

debeo immolare. Et signo pulsato, ora-
torium ingressi, prostraverunt se in ora-
tionem, et coeperunt missas agere et pre-
cibus insistere pro commemoratione beati
Columbani. Vita S. Galli Abbat. , L. i,
c. 26, col. 9gg, BC, Pat. Lat. T. 114.

to ths joys of paradise. For his rest,
therefore, I ought to immolate the sacri
fice of salvation. And the Dell having
been struck, and having entered the ora
tory, they prostrated themselves in prayer,
and began to celebrate masses, and to be
instant in prayer, for the commemoration
of the blessed Columbanus.

RABANUS MAURUS, BISHOP OF MENTZ.

Cum ergo sacrificia sive altaris, sive
quarumcumque eleemosynarum, pro bap-
tizatis defunctis offeruntur, pro valde bo
nis gratiarum/actiones sunt : pro noiwalde
malis propitiationes sunt ; pro valde malis,
etiamsi nulla sunt adjumenta mortuorum,
qualescumque vivorum sunt consolationes.
Quibus autem prosunt, aut ad hoc pro-
sunt, ut plena fiat remissio aut ut tolera-
bilior fiat damnatio. — In 2 Mace, c. 12.
col. 1252, CD., Pat. Lat. T. 109.

When, therefore, the sacrifices, whether
of the altar or of any alms whatsoever, are
offered for the baptised dead ; for the very
good they are thanksgivings ; for those
who are not very wicked they are propitia
tions , for the very wicked, though they
are of no advantage to the dead, they are
a sort of consolation" for the living. But
whom they do profit, they either profit for
this, that remission may be full or that
damnation may be more tolerable.

HINCMAR, ARCHBISHOP OF RHEIMS.

Annue nobis, Domine, ut animae
famuli tui Leonis [magni] haec prosit
oblatio, quam immolando totius mundi
tribuisti relaxari delicta. — De praedest.,
c. 34, p. 2g7, T. 1.

Grant us, O Lord, that this oblation
may profit the soul of Thy servant Leo the
Great ; by the immolation of which Thou
hast granted the relaxation of the sins of
the whole world.

In the twelfth century this prayer had undergone an alteration to
suit the change of belief which had taken place meanwhile, as we learn
from Innocent III., whose testimony is cited below.

GRIMALDUS, ABBOT OF ST. GALL.

Omnipotens sempiterne Deus, collo-
care dignare corpus et animam et spiri
tum famuli tui N.  sinibus Abrahae,
Isaac, et Jacob, ut cum dies agnitionis
venerit, inter sanctos et eleetos tuos eum
suscitari praecipias. — Lib. sac, t. 102,
col. 842, C, Pat. Lat. T. 121.

Almighty and everlasting God, vouch
safe to place the body, .and soul,, and spirit
of thy servant N.  in the bosoms of
Abraham, Isaac and Jacob, that when the
day of Thy acknowledgment shall come
Thou mayest command him to be raised
up among Thy saints and elect.

Century XII.
BERENGOSUS, ABBOT OF TREVES.

Sed quoniam ipse [Coustantinus] post
mortem suam diu fortasse jam luit, dig-

But inasmuch as he, Constantine, per
haps now for a long time after his death

THE CATHOLIC FAITH.

?6i

num est'ut pro nobis ipsis Deo semper eo
propensiori supplicemus oratione, quo jam
ille fortassis est in requie, et nos in labore.
Et ,quoniam ipse futurae quietis plenariam
nondum habet perfectionem, sed nobiscum
potius meliorem adhuc sperat invenire
resurrectionem, orandum est nobis ut ipse
qui per sanguinem suum vivificae crucis
voluit sanctificare vexillum, ad perfectam
tequiem nos perducat quandoque et ilium.
Sciendum est enim quia licet ille talis et
tantus non sit ex imperfectione meritorum,
ut digne computari possit in numero Sanc
torum, vere tamen et absque omni dubi-
tatione partem habebit ' in concilio jus
torum et congregatione.' — De laud, et
invent S. Crucis, L. 2, c. II, Col. g63,
DC, Pat. Lat. T. 160.

makes expiation, it is proper that we should
always supplicate God for ourselves with
prayer so much more the earnest, by as
much as he perhaps is in rest and we are
in labor. And forasmuch .as he has not
yet the full perfection of his future rest,
but rather still hopes with us to find a
better resurrection, we are to pray that He
Who by His blood was pleased to sanctify
the banner of the quickening cross, may
lead us. to perfect rest when He does him
also. For we must know that though he
is not such and so great, by the imperfec
tion of merits, that he can be worthily
computed in the number of the saints, yet
truly and without any doubt he will have
a part ' in the council and congregation of
the just.'

INNOCENT II., BISHOP OF ROME.

Presbyterum quem sine unda baptis
matis extremum diem clausisse significasti,
quia in sanctae matris ecclesiae fide et
Christi nominis confessione perseveravit,
ab originali peccato solutum et coelestis
patriae gaudium esse adeptum, asserimus
' incunctanter. — Sopitis igitur quaestioni-
bus, doctorum Patrum sententias teneas,
et in Ecclesia tua,juges preces hostiasque
Deo offerri jubeas pro presbytero memo-
rato. — Ep. 558 ad Episc. Cremon., col.
624, 625, DA., Pat. Lat. T. I7g.

As to the Priest whom you have sig
nified as having died without the water of
baptism, because he continued in the faith
of holy mother Church and the confession
of the name of Christ, we declare without
any hesitation that he was loosed from
original sin and has attained the joy of the
heavenly 1 country. — Laying aside, there
fore, all questions, hold the sentences of
the learned Fathers and command con
tinual prayers and sacrifices to be offered
to God In thy Church for the aforesaid
Priest.

PETER, ABBOT OF CLUNY.

De reliquis vero, quod scilicet bona
virorum mortuis prodesse valeant, et hi
haeretici negant, et quidam etiam Cath
olici dubitare videntur. — Tract, adv. Pe-
trobrus., col. 823, B., Pat Lat. T. i8g.

But as for the rest, namely, that the
goods' of the living can profit the dead,
both these heretics ,do deny, and some
Catholics even seem to doubt.

HUGO ETHERIANUS.

Sed . scio plerosque vanis opinionibus
deformari, putantes non esse orandum pro
mortuis, eo quod neque Christus, neque
Apostoli ejus successores haec scriptis in-
timaverint. Nesciunt quidem illi plura

But I know that many are deformed
with vain opinions, thinking that the dead
are not to be prayed for, because that
neither Christ nor the Apostles, His suc
cessors, have intimated these things in the

362

THE CATHOLIC FAITH.

esse ac persumme necessaria, quae sancta
Ecclesia frequentat, quorum traditio ex
scrpturis non habetur. Nihilo tamen mi
nus ad cultorem Dei pertinent, et vigorem
maximum obtinent, — De anim. corp. ex-
uta, c. 13, col. 196, C, Pat. Lat. T. 202.

Scriptures. They are ignorant, indeed,
that there are many things, and those
exceeding necessary, which holy Church
observes, the' tradition whereof is not had
in the Scriptures. Yet they pertain never
theless to the worship of God, and obtain
great strength.

INNOCENT III., BISHOP OF ROME.

Tertio vero loco, tua fraternitas re-
quisivit quis mutaverit, vel quando fuerit
mutatum, aut quare, quod in secreta beati
Leonis secundum antiquiores codices con-
tinetur ; sic videlicet : Annue nobis, Dom
ine, ut animae famuli tui Leonis haec
prosit oblatio, cum in modernioribus Sac-
ramentariis habeatur : Annue nobis, Dom
ine, quaesimus, ut intercessione beati
Leonis haec nobis prosit oblatio. — Unde
quod in plerisque orationibus continetur,
' prosit ' videlicet vel ' proficiat huic, sancto
vel IHi talis oblatio ad gloriam vel hon
orem,' ita sane debet intelligi, ut ad hoc
prosit, quod magis ac magis honeretur,
licet plerique reputent non indignum sanc
torum gloriam usque ad judicium aug-
mentari, et ideo ecclesiam interim sane
posse augmentum glorificationis eorum
optare. — L. 5, Ep. 121, col. 1122, 1123,
CDA., Pat. Lat. T. 214.

But in the third place Your Fraternity
has inquired who changed, or when, or
for what reason was that changed, which
is contained in the secret of the blessed
Leo, according to the more ancient copies,
namely * Grant us, O Lord, lhat' this ob
lation may profit the soul of Thy servant
Leo ; while in the more modern Sacra-
men taries we have it : Grant us, O Lord,
we beseech Thee, that by the intercession
of the blessed Leo this oblation may profit
us. — Wherefore what is contained in verv
man)' prayers, namely, ' May such an ob
lation profit or assist this or that saint to
his glory or honor,' ought surely to be
thus understood, that it may profit him
for this, that he may be more and more
honored ; though many think it to be not
unworthy that the glory of the saints
should be increased, unto the judgment,
and therefore the Church can meanwhile
desire an increase of their glorification.

Century XIII.

GEORGE PACHYMERES.

Eixai d 'ApxiSidxov o? daoXvsi
pkv rov? xaryxovpivov?, sira dva-
xypvTrsi rd r<s3V dyiwv dvSpcSv
xai xsxoipypivwv dvdpara, pt-B
wv d^ioi rdv apoxsipsvov Ty? dv-
appydsw? ravry?, xai aporpiasrai
advra? vakp avrov airijdai r^j- iv
Xpidrw T EXsiwdiv . — Paraph, in Dion.
Areop. Eccl. hierarch.. c. 7, sect. 2, p.
275, T.. ,.

Then the Archdeacon dismisses the
catechumens, and proclaims the names of
the departed saints, with whom he judges
the present defunct one worthy of the
same commemoration, and exhorts all to
seek their end in Christ.

THE CATHOLIC FAITH.

36.'

Century XVI.
BEATUS RHENANUS.

'Oblationes pro defunctis.' Unde
anniversariorum sacrorum cum eleemosy-
nis origo, quae apud nos perpetua institu-
untur. — In Tertul.de corona milit. annot.,
p. 440. EH. Basil, 1562.
Caeterum quod dicit sacrificia pro
martyribus offerri, sic accipiendum, ni
fallor, ut pro eis idem valeat quod pro
eommemoratione eorum (nam id prioris
loci mox citati verba aperte continent)
veluti passione sive eommemoratione pas
sionis occasionem oblationibus et sacri
ficiis dante. Quare res inde nata videtur,-
quod in sacrificio juxta ritum veteris,
ecclesiae — post symbolum decantatum, et
mutuam pacis consalutationem nomina pie
defunctorum conscripta in scheda, quae in
altari ponabatur, recitebantur non sine
laude et praeconio virtutum quae in viven-
tibus eluxerant. — Gratulatoriae ergo pre
ces erant potius, quibus quum Deo gratias
agebant, qui martyribus eam gratiam et
tantum dignationis contulisset : tum simile
donum coelitus sibi dari concordibus votis
flagitabant, ceu adhuc canit Ecclesia, Gau-
diamus in Domino, et reliqua. — Ad Ter.
ad Mart, annot., p. 461. Ibid.

Index Expurgatorius Romanus.
— Beatus Rhenanus in ilia Tertulliani
verba, oblationes pro defunctis, deleatur
illud, unde anniversariorum sacrorum cum
eleemosynis, origo, quae apud nos per
petua instituuntur. — Pages 32, 33.

' Oblations for the departed.' Hence
the origin of the sacred anniversaries with
alms, which are instituted as perpetual
among us.
But what he says, that sacrifices are
offered for the Martyrs, is to be under
stood thus, if I mistake not, that it signi
fies the same as for the commemoration
of them (for the words of the previous
passage just cited openly contain this), as
if the passion or commemoration' of the
passion gave occasion for oblations and
sacrifices. This thing seems derived
thence, that in the sacrifice, according to
the rite of the ancient Church, after the
singing of the creed and the mutual salu-
tion of peace, the names of the pious dead
written upon 'a sheet, which was placed
upon the altar, were recited not without
praise and commendation of the virtues
which had shone among the living. — The
prayers, therefore, were gratulatory rather,
by which they not only gave thanks to
God, who had bestowed that grace and so
much honor upon the Martyrs, but also
with concordant vows- importuned a sim
ilar gift for themselves from heaven, just
as the Church still sings : Let us rejoice
in the Lord, etc.
Beatus Rhenanus on those words of
Tertullian, ' oblations for the defunct ;' let
that be removed : Whence the origin of
those sacred anniversaries with alms, which
are instituted as perpetual among us.

JOHN MEDINA.

Si dicas secundo, quod Ecclesia non
oret, ut fideles defuncti ab aeterna poena
liberentur, nee ut finaliter salventur, sed
ut citius a poena liberentur, et salventur.
Contra videtur, quod etsi quam plures ora-
tiones fidelium defunctorum legerim, quae

If you say, secondly, that the Church
doth not pray that the faithful dead may
be freed from eternal pain, nor that they
may be finally saved, but that they may
be sooner freed from pain and saved : it
seems, on the contrary, that although I

364

THE CATHOLIC FAITH.

in Missali Romano continentur, in nulla
tamen earum legi, per Ecclesiam peti, ut
citius a poenis liberentur ; legi tamen in
nonnullis peti, ut ab aeternis poenis liber
entur. Et ultra ea, quae in tertio argu-
mento, quod nobis praesentem ingessit
difficultatem, tanguntur, in quibus aperte
videtur peti ut Deus liberet animas fide
lium a judicio aeternae damnationis, sunt
aliae orationes, in quibus petitur, ut Deus
animas defunctorum in corporibus ad bea-
titudinem in die judieii suscitet. — De Poe-
nit. cod. de orat., Tr. 6, qu. 6, p. 411,
T. 1.

have read many prayers for the faithful
dead, which are contained in the_ Roman
Missal, yet in none of them have I read
' that petition is made by the Church, that
they may be sooner freed from pains ; but
in some I have read that petition is made,
that they may be freed from eternal pains.
But besides those that are touched upon
in the third argument, which presented to
us the present difficulty, in which it seems
to be openly petitioned that God would
free the souls of the faithful from the judg
ment of eternal damnation, there are other
prayers in which it is petitioned, that God
would raise up the souls of the deceased '
in their bodies for blessedness in the day
of judgment.

After citing several of these prayers, Medina makes this suggestion,
among others, in accounting for this difficulty :

Multa enim in Ecclesia legi permit-
tuntur, quae quamvis non omnino vera
sunt, vel non apta, ' conferunt tamen ad
fidelium devotiohem excitandam, et au-
gendam. — Ac perinde, non mirum ora
tionibus praedictis aliquid minus aptum
contineri, et ab Ecclesia tolerari, cum
tales orationes factae sint a personis priva-
tis, non a Concilns, et per Concilia om
nino sint approbata. — lb., p. 412, 413.

For many things are allowed to be
read in the Church, which, though they be
not entirely true or not appropriate, yet
serve to excite and increase the devotion
of the faithful. — And, in like manner, it is
not strange that something far from appro
priate is contained in the aforesaid prayers
and tolerated by the Church, seeing that
such prayers were made by private per
sons, not by Councils, and have not been
expressly approved by and through Coun
cils.

But the difficulty is solved at once when we recollect that these
prayers are much more ancient than the modern doctrine of Purgatory,
and were composed when the doctrine of the Church was that the souls
of the faithful departed were in hades awaiting the day of judgment,
and not in heaven, as the Church of Rome now asserts.

GEORGE CASSANDER.

Apud veteres quoque haec loquendi
consuetudo usitatissima est, non solum
pro iis defunctis, pro quibus misericordia
Dei implorabitur, sed etiam pro martyri
bus pro quorum certaminibus Deo gratiae
agebantur, et quorum precibus Ecclesia

Among the ancients also this custom
of speaking was in very frequent use, not
only for those departed, for whom the
mercy of God was implored, but even for
the Martyrs for whose contests thanks
were given to God, and to whose prayers

THE CATHOLIC FAITH.

365

commendabitur, offerri diceretur, — quod
ex Cypriano et Augustino multis locis
constat, et in Graecorum Hturgiis mani-
festius exprimitur, qui se rationalem hunc
et incruentum cultum offerre dicunt, pro
Virgine Maria, Patriarchis, Prophetis,
Apostolis, Martyribus, etc. — Et quamvis,
de statu illo animarum, quibus haec pro-
poscent, non satis constaret, nee inter om
nes conveniret, omnes tamen hoc officium,
ut testimonium charitatis erga defunctum,
et ut professionem fidei de immortalitate
animarum et futura resurrectione, Deo
gratum et ecclesiae utiles esse judicarunt.
— Consult., Art. 24, de Iterat., p. 605,
606.

the Church wa,s commended, it was said
to be offered, as is evident from Cyprian
and Augustine in many places, and more
manifestly expressed in the Liturgies of
the Greeks, who say they offer this rea
sonable and unbloody worship for the
Virgin Mary, the Patriarchs, Prophets,
Apostles, Martyrs, etc. — And although it
was not very evident, nor agreed upon by
all Concerning that state of souls, for
whom they made these requests, yet all
judged that this office was well-pleasing
to God and useful to the Church, as a tes
timony of charity towards the defunct and
as a profession of their faith in the im
mortality of the soul and the future resur
rection.

ALPHONSUS SALMERON, JESUIT.

Titubantur quidam ex Catholicis, cum
in missae sacrificio pro defunctis illud le
gitur : Domine Jesu Christe Rex gloriae,
libera animas fidelium defunctorum de
poenis inferni, et de profundo lacu : libera
eas de ore leonis, ne absorbeat eas Tar
tarus, ne cadant in obscurum, etc. — Au
divi virum quemdam nostri Ordinis atque
instituti, virum, religione, et doctrina in-
signem, novam rationem excogitasse, qua
haec plane elucidari possent. Dicebat
enim his verbis Ecclesiam certam quam-
dam precandi rationem complecti, qua
videlicet nihil novi a Deo petamus, sed ea
tantum, quae jam actu facit Deus, et quae
semper faciet, et quae aliter efficere non
potest, etiamsi maxime velit, tamen ut
illud faciat, serio rogamus. Ecce exempli
gratia, petimus ut Deus se ipsum amet, uf
immortalitatem servet, et aeternitatem, ut
rerum omnium habeat providentiam ut
gloriam suam illustret : etc. — Adhaec ora-
mus in praecatione Dominica : ' Sanctifi
catur nomen tuum, et sit nomen Domini
benedictum ex hoc nunc, et usque in secu-
lum : quod tamen nunquam non sanctifi
catur, et in aeternum laudatur. — In 1 Cor.
15, disp. 26, p. 229, T. 14.

Certain Catholics were embarrassed,
when in the sacrifice of the mass for the
dead that was read : O Lord Jesus Christ,
King of glory, liberate the souls of the
faithful departed from the pains of hell,
and from the deep pit : deliver them from
the mouth of the lion, that Tartarus swal
low them not, that they fall not into obscur
ity, etc. — I have heard that a certain man
of our Order and institute, a man distin
guished for his religion and doctrine, has
devised a new way whereby these things
could be plainly elucidated. For, he said,
by these words the Church embraces a
certain way of praying, whereby, forsooth,
we ask nothing new of God, but that only
which God already does in fact, and which
'He will always do, and which He cannot
do otherwise, though He exceedingly de
sired to(; yet we earnestly ask Him to do
it. Behold, for example, we ask God to
love Himself, to preserve immortality and
eternity, to have the providence of all
things, to illustrate His own glory: etc.
— Besides, in the Lord's prayer, we pray :
Sanctified be Thy name ; and : Let the
name of. the Lord be blessed from hence
forth and forever : which yet is ever sanc
tified, and praised forever.

;66

THE CATHOLIC FAITH.

FRANCISCUS SIXTUS SENENSIS.

Et in Liturgia divini sacrificii ab eo
[Chrysostomo] edita, et in variis homiliis
ab eodem approbata, conscripsit formu-
lam precandi et offerendi pro omnibus
fidelibus defunctis, et praecipue pro ani-
mabus beatorum in haec verba : offerimus
tibi rationalem hunc cultum pro in fide
requiescentibus, Patribus, Patriarchis, Pro
phetis, et Apostolis, — et Martyribus, etc.
— Bibl. sanct., L. 6, annot. 47, p. 488, A.

And in the Liturgy of the divine sac
rifice edited by Chrysostom, and in the
various homilies approved by the same, he
wrote a formula for praying and offering
for all the faithful departed, and especfally
for the souls of the blessed, in these
words : We offer to Thee this reasonable
worship for the fathers resting in faith,
the Patriarchs, Prophets, Apostles and
Martyrs, etc.

Century XVIII.
EUSEBIUS RENAUDOTUS.

Verum major difficultas nasci tur ex
formula, nova prorsus et alibi inusitata,
quam habet Ordo officii communis in Co-
dice Colbertino. Nam inter commemora-
tiones eorum pro quibus oratur, ut Deus
' praestet illis quietem et memoriam bo-
nam,' nominatur B. Virgo. ' Praesta etiam
per illud incensum, quietem et memoriam
bonam Genetrici tuae, et Sanctis tuis, fili
Christe, qui adoraris, et glorificaris cum
Patre tuo, et Spiritu Sancto.' Et paulo
prius. ' Ecce obsecramus te Domine Deus,
suscipe incensum istud aromatum, quod
offert tibi tenuitas nostra, pro sancta Gen-
etrice Dei Maria, pro patre nostro Adamo,
et matre nostra Eva, pro prophetis et
apostolis, etc., pro divitibus et pauperibus,
pro angustiatis et afnictis.' Iterum: 'Deus
per elementiam tuam, praesta requiem et
memoriam bonam Genetrici tuae, et Sanctis
tuis, omnibusque defunctis, super altare
tuum sanctum et coeleste.' — Observat. in
Liturg. Syriacas, p. 98, T. 2.

But a greater difficulty arises from' a
formula, certainly new and elsewhere un
usual, which the Order of the common
office has in the Codex Colbertinus. For
among the commemorations of those for
whom prayer was offered, that God
' would grant them quiet and a good re
membrance,' the blessed Virgin is named,
' Grant likewise by this incense, quiet and
a good remembrance to Thy mother, and
Thy saints, O Son Christ, Who art adored
and glorified with Thy Father and the
Holy Spirit.' And a little before: 'Be
hold, we beseech Thee, O Lord God, re
ceive this sweet incense, which our weak
ness offers to Thee, for the holy mother
of God, Mary, for our father Adam and
our mother Eve, for the Prophets and
Apostles, etc. , for the rich and the poor,
for those in straits and affliction. ' Again :
' O God, by Thy clemency grant rest and
a good remembrance to Thy mother, and
Thy saints, and all the departed, upon
Thy holy and heavenly altar.'

Chapter V.
A PURGING FIRE AT THE DAY OF fUDGMENT.
THE CATHOLIC CHURCH.
The ancient Church believed that there would be a purging, cleans
ing fire at the Day of Judgment. Through this flame all would have to'

THE CATHOLIC FAITH. 367
pass, not exccepting the Apostles and the Virgin Mary, in order-to be
purified of all stains of sin, and then enter heaven. Those whose sins
were light would pass quickly through, those whose sins were graver
would endure longer in the fire, while the wicked — those who did not
die in the faith — unable to endure the searching examination, would
not pass through at all, but would be cast into hell. It is to this fire
that the Apostle Paul alluded in 1 Cor. 3:13. This text is referred by
Roman Catholics to the fire of Purgatory, but all the Fathers correctly
refer it to the fire of the Day of Judgment.
, The difference between the doctrine of the Church of Rome on
this point and the Catholic Church consists in this : The Roman Catholic
Purgatory commences at death and ends with all at the Day of Judg
ment, and in ths case of many, long before that time. The. Purgatorial
fire of the ancients began with the Judgment Day. The Roman
Catholic is for souls alone without the body. The Catholic is for souls
united to the body after the resurrection. The Roman Catholic is only
for those souls of the faithful which are still liable to some temporal
punishment ; the souls of the wicked being at death immediately cast
into hell-fire, and the souls of the pure being immediately received into
heaven. The Catholic Purgatory is for all, both the wicked and the
righteous. Saints, Apostles, Martyrs, and the Mother herself of Him
Who is God, will pass through this fire and be rendered pure by it.
Century III.
ORIGEN, PRIEST OF ALEXANDRIA.
Idcirco igitur qui salvus fit, per ig- Orr this account, therefore, whoso is
nem salvus fit, ut si quid forte de specie saved is saved by fire, so that if perchance
plumbi habuerit admistum, id ignis deco- he has anything of the nature of lead
quat et resolyat, ut efficiantur omnes mixed with him, this the fire ' may melt
aurum bonum : quia aurum terrae JUius and destroy, that all may be made good
bonum esse dicitur, quam habituri sancti, gold : because* the gold of that land which
et sicut fornax probat aurum, sic homines the saints are to inhabit, is said to be
justos tentatio. Veniendum est ergo om- good ; and as the furnace tries gold, so
nibus ad ignem, veniendum est ad con- does temptation try just men. We must
flatorium. Se dat enim Dominus et con- all, therefore, come to the fire, we must
flat, et purgat filios Juda. Sed et illuc come to the furnace. For the Lord shall
cum venitur, si quis multa opera bona, et sit and refine and purify the sons of Juda.
parum aliquid iniquitatis attulerit, illud But also when we arrive there, if any one
parum tanquam plumbum igni resolvitur shall bring many good works and little
ac purgatur, et totum remanet aurum that is evil, that little is melted and puri-
purum. Et si quis plus illuc plumbi detu- Red by the fire as lead, and the whole re-
lerit, plus exuritur, ut amplius decoquatur, v mains pure gold. And if any one shall
ut etsi parum aliquid sit auri, purgatum bring .there more lead, he shall be burnt

368

THE CATHOLIC FAITH.

tamen resideat. Quod si aliquis illuc to
tus plumbus venerit, fiet de illo hoc quod •
scriptum est, demergetur in profundum,
tanquam plumbum in aquam validissi-
mam. — Hom. 6 in Exod., c. 4, col. 334,
335, CDA., Pat. Gr. T. 12.
Sed si quidem -verbi Dei praevenimus
hoc opus, et in hac vita positi faciamus in
nobis interire peccatum, ut nunquam om
nino, a nobis, neque per cogitationem,
neque per opus, neque per verbum peccati
giadius proferatur, non indigebimus poe
nae ignis aeterni, non tenebris exteriori-
bus condemnabimur, neque illis suppliciis
quae peccatoribus imminent subjacebi-
mus. Si vero in hac vita contemnimus
commonentis nos divinae Scripturae verba,
et curari vel emendari ejus corruptionibus
nolumus, certum est quia manet nos ignis
ille qui praeparatus est peccatoribus, et
veniemus ad ilium ignem in quo uniuscu-
jusque opus quales sit ignis probabit. Et,
ut ego arbitror, omnes nos venire necesse
est ad ilium ignem. Etiamsi Paulus sit
aliquis vel Petrus, venit tamen ad ilium
ignem, sed illi tales audiunt : ' Etiamsi
per ignem transeas, flamma non aduret
te.' Si vero aliquis similis mei peccator
sit, veniet quidem ad ignem ilium sicut
Petrus et Paulus, sed non sic transiet
sicut Petrus et Paulus. — Hom. 3 in Ps.
36, c. I, col. 1337, AB., lb.
Ti? idriv d iv kripa dwZdpsvo?
dvadrddsi; '0 Ssdpsvo? fiaaridpa-
ro?, orav sXBy kai rd avp kxsivo,
xai rd avp avrdv SoxipdZy, xai
svpy to xvp ixsivo £,vXa, xoprov,
xai xaXdpyv , wdrs avrd xaraxav-
dai. Aid rovro rovrwv Xsyopivwv ,
ody Svvapi? dvvayaydvrs? rov?
Xoyov? rov? rwv ypacpwv, si? rj^j'
xapSiav daoriBwpsBa avrov?, xai
xar' avrov? asipaBwpsv Zjv, iva
SvvyBwpsv ap) ri/i k^dSov xaBapoi
yevedOai, xai kroipddavrs? si? r^v
e'^oSov rd spya vpwv, kqsXBdvrs?
kv avroi? roi? dyaBoi? aapaXyq,Bij-
vai, xai kv Xpidrw 'lydov dwByvai.
— Hom. 2 in Jerem., c. 3, col. 281, B.,
lb., T. 13.

more, that he may be further melted, that,
although there be but little gold, yet it
may remain, being purified. But if any one
shall come there all lead, that shall be done
with him which is written : He shall sink
in the deep, as lead in the mighty water.
But if indeed we anticipate this work
of the word of God, and while we are
placed in this life make sin to die in us,
so that never at all the sword of sin is
revealed by us, neither by thought, nor by
deed, nor by word, we shall not stand in
need of the punishment of eternal fire, we
shall not be condemned to outer darkness,
nor shall we be subjected to those punish
ments which threaten sinners. But if in
this life we despise the words of Divine
Scripture admonishing us, and refuse to
be cured and amended of its corruptions,
it is certain that that fire awaits us which
is prepared for sinners, and we shall come
to that fire in which the fire shall prove
each man's work, of what sort it is. And,
as I think, it is necessary for us all to
come to that fire. Although one be Paul
or Peter, yet he comes to that fire, but
such as they hear : Though thou pass
through fire, the flame shall not scorch
thee. But if any one be a sinner like me,
he shall come indeed to that fire as do
Peter and Paul, but he shall not pass,
through as do Peter and Paul.
Who is he that shall be saved in the
second resurrection ? He is that one who
needs baptism when he shall come to that
fire, and the fire shall examine him, and
the fire shall find him wood, and hay, and
stubble, so as to burn them. Wherefore,
since such things are said, and such power
accompanies the words of the Scriptures,
let us treasure them up in our hearts and
strive to live according to them, that we
may be able to be made pure before our
departure, and make ready our works for
our departure, that going forth in good
works we may be raised up and saved in
Christ Jesus.

THE CATHOLIC FAITH.

3^9

Sic stabit in igneo flumine Dominus
Jesus juxta flammeam romphaeam, ut
quemcunque post exitum vitae hujus, qui
ad paradisum transire desiderat, et purga
tione indiget, hoc eum amne baptizet, et
ad cupida transmittal : eum vero, qui non
habet signum priorum baptismatum, Iava-
cro igneo non baptizet. Oportet enim
prius aliquem baptizari aqua et spiritu, ut
cum ad igneum fluvium venerit, ostendat
se et spiritus lavacra servasse, et tunc
mereatur etiam ignis aeeipere baptismum
in Christo Jesu. — Flom. 24 in Luc, col.
1864, 1865, CA., lb.

So the Lord Jesus shall stand in the
fiery river, near the flaming sword, that
He may baptise after the end of this life
every one who desires to pass to paradise,
and stands in need of purification, and
send him to his desire. But He shall not
baptise him with the fiery laver, who has
not the seal of the former baptism. For
every one must be baptised with water
and the Spirit, that when he shall come
to the fiery river he may show that he has
preserved the laver, both of water and the
Spirit, and then he may deserve to receive
the baptism of fire even in Christ Jesus.

Century IV.
L ACTANTIUS.

Sed et justos cum judicaverit, etiam
igni eos examinabit. Tum quorum pec
cata vel pondere vel numero praevaluerint,
perstringentur ab igni, atque amburentur :
quos autem plena justitia et marturitas
virtutis incoxerit, ignem ilium non senti
ent : habent enim aliquid in se Dei, quod
vim flammae repellat ac respuat. Tanta
est vis innocentiae, ut ab ea ignis ille re-
fugiat innoxius, qui accepit a Deo hanc
potestatem, ut impios urat, justis obtem-
peret. Nee tamen quisquam putet, ani
mas post mortem protinus judicari : nam
omnes in una communique custodia deti-
nentur, donee tempus adveniat, quo maxi-
mus judex meritorum faciat examen. —
Instit., L. 7, c. 21, p. 146, 147, T, 2.

But when He shall judge the just
also, He shall examine them with fire
even. Then they whose sins shall prevail
either in weight or number, shall be repri
manded by fire and shall be burnt : but
they whom full justice and maturity of
virtue have seasoned, shall not feel that
fire ; for they have something divine in
themselves, which repels and rejects the
force of the flame. Such is the power of
innocence, that that fire, which has from -
God this power of burning the impious,
and of tempering the just, shall flee back
from it harmless. Nor yet let any one
think that the souls are judged straight
way after death : for aU are detained in
one common custody, until the time come
when the great Judge shall make an ex
amination of merits.

CYRIL, BISHOP
'O Bed? ipepavw? y%ei, d Bed?
ypwv • xai ov Ttapadiwtydsxai.-
Hvp kvwrtiov avrov xavBydezai,
xai xvxXw avzov xaxaiyi? dcpoSpd,
xai xd s£iji. "Epxerai apdi rdv
Hazipa, xard ryv Fpacpyv ryv
apriw? dvayv wdBeidav, d Trd? rov
avBpwaov iai zwv vstpsXwv zov
ovpavov, aoxapov avpo? sXxovxo?,

OF JERUSALEM.
God shall come manifestly, our God ;
and shall not keep silence. A fire shall
burn before Him, and round about Him
shall be a strong tempest, etc. The Son
of man shall come to the Father, accord
ing to the Scripture just read, with the
clouds of heaven, and with a stream of
fire, which is to try men, following as His
train. If any man has works of gold, he

37o

THE CATHOLIC FAITH.

Soxipadxixov xwv dvBpwawv. Ei
xi? xpvdiov e'xei xd spya, Xapapd-
xspo? yivsxai ¦ si n? xaXapwdy sxsi
ri)v apdl-iv xai dvvaddrarov, xa-
raxaisrai vad rov avpo?. — Catech.
15, n. 21, col. 897, 900, Pat. Gr. T. 33.

shall be made brighter ; if any man has
his course of life like stubble and without
solidity, he shall be burnt by the fire.

HILARY, DEACON OF ROME.

Quia enim per ignem examinatio fiet,
si in aliquo non invenerit, quod exurat,
manifestat ilium bonum fuisse doctorem.
— In 1 Cor. 3:13, col. 200, Op. Ambros.,
Pat. Lat. T. 17.

For the examination' shall be by fire ;
if in any one it shall find nothing to burn,
it makes it manifest that he was a good
doctor.

HILARY, BISHOP OF POICTIERS.

Est ergo, quantum licet existimare,
perfectae illius emundatio puritatis etiam
post baptismi aquas reposita : quae nos
sancti Spiritus sanctificet adventu, quae
judieii igni nos decoquat, quae per mortis
injuriam a labe morticinae et societate
purgabit, quae martyrii passione devota ac
fideli sanguine abluet.

An cum ex omni otioso verbo ratio
nem simus- praestituri, diem judieii concu-
picemus, in quo est nobis ille indefessus
ignis subeundus, in quo subeunda sunt
gravia ilia expiandae a peccatis animae
supplicia? Beatae Mariae animam giadius
¦ pertrahsibit,-ut revelentur multorum cor-
dium cogitationes. Si in judieii severita-
tem capax ilia Dei Virgo ventura est,
desiderare quis audebit a Deo judicari ? —
Tract, in Ps. 118, Lit. 3, c 5, 12, p. 477,
480, T.' 2.
Ille baptizabit vos in Spiritu Sancto et
igni ; quia baptizatis in Spiritu Sancto re-
liquum sit consummari igne judieii. Fla-
bens ventrilabrum in manu, et purgabit
aream suam, etc. — Ventelabri opus est, ab
infructiosis fructuosa discernere. Quod in
manu Domini sit, arbitrium indicat potes-
tatis, triticum suum, perfectos scilicet
credentium fructus, horreis recondentis ;
paleas, id est, inutilium atque infructuo-

There is laid up, therefore, as much
as it is lawful for us to think, a cleansing
of that perfect purity even after the waters
of baptism : which shall sanctify us by the
coming of- the- Holy Spirit, which shall
burn us by the fire of judgment, which
shall purge us from the stain and commu
nity of corruption by the injury of death,
which shall wash us with the devoted pas
sion and faithful blood of martyrdom.
Seeing that, we must render an ac
count for every idle word, shall we desire
the day of judgment, in which we shall
have to undergo that indefatigable fire, in
which- we shall have to undergo those
severe punishments for cleansing a soul
from its sins? A sword shall pierce
through the soul of the Blessed Mary, that
the thoughts of many hearts may be re
vealed. If that Virgin, who conceived
God, must come into the severity of the
judgment, who will dare to desire to be
judged by God ?
He shall baptise you with the Holy
Spirit and fire, because it remains for those
who ha^e been baptised with the Holy
Spirit to be consummated by the fire of
the judgment. - Having His fan in His
hand, and He will purge His floor, etc. —
There is need of the fan to separate the
grain from the chaff. That it is in the
Lord's hand denotes the judgment of
power, gathering up his wheat, namely,

THE CATHOLIC FAITH.

371

sorum hominum inanitatem, igne judieii
concremantis. — In Matt. 2, c. 4, p. 322,
T. 3-

the perfect fruit of believers, into his gar
ners ; but burning the chaff, that is, the
useless and fruitless inanity of men, with
the fire of the judgment.

BASIL, BISHOP OF CAESAREA.

"Ei ni ovv py kaiwxoS dpyds rij
oixoSopp rov savrov fiiov £vXa, y
Xoprov, y xaXdpyv, saiBvpsirw r^r
r/ftipav Kvpiov, iv y kxddrov to
spyov daoidv kdri rd avp Soxipd-
6si. Ei Sk ovSsii xaBapd? dad sp-
ywv reSv dayyopevpivwv, cpofisid-
Bw ryv i/pipav kxsivyv. — In Esa.,
c. 13, ii. 262, p. 833, T. 1. .

If any one, therefore, has not built
upon the edifice of his life, wood, or hay,
or stubble, let him desire the day of the
Lord, in which the fire shall try every
man's work, of what sort it is. But if no
one is free from forbidden works, let him
fear that day.

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

"TXyv ddBsvy xai paSiwi Sa-
aavwpivyv, yvixa dv avpi xpivy-
rai rd ypizepa, y xaBaipyrai. —
Orat. 2, Ad eos qui, etc., p. 4g, A., T. 1.

The light matter will be quickly con
sumed, when our actions shall be judged
and purified by fire.

AMBROSE, BISHOP OF MILAN.

Nam et ceram urit ignis, et liquescit,
ut purgetur : et nos per ignem probamur.
'Beatus qui habet partem in prima
resurrectione ' ; isti enim sine judicio veni-
unt ad gratiam : qui autem non veniunt ad
primam resurrectionem, sed ad secundam
reservantur, isti urentur, donee impleant
tempora inter primam et secundam resur
rectionem : aut si non impleverint, diutius
in supplicio permanebunt. — In Ps. 1, n.
48, 54, col, 947, 951, Pat. Lat. T. 14.
'Igne nos examinasti,' dicit David.
Ergo omnes igne examinabimur. — Igne
ergo purgabunter filii Levi, igne Ezechiel,
igne Daniel. Sed hi etsi per ignem ex-
aminabuntur, dicent tamen : Transivimus
per ignem et aquam. Alii in igne re-
manebunt : illis rorabit ignis, ut Hebraeis
pueris, qui incendio fornacis ardentis ob-
jecti sunt ; ministros autem impietatis ul-
tor ignis exuret. Vae mihi si opus meum
arserit, et laboris hujus patiar detrimen-
tum ! Et si salvos faciet Dominus servos

For the fire burns wax. and it is
melted that it may be purified : we also
shall be proved by fire.
Blessed is he who has a part in the
first resurrection ; for these come to grace
without judgment ; but they who come
not to the first resurrection, but are re
served to the second, these shall be burnt
until they fill up the time between the
first and second resurrection : or if they
shall not fill up the time, they shall re
main longer in punishment.
'Thou hast examined us with' fire,'
David says. Therefore we shall all be
examined with fire. — By fire, therefore,
the sons of Levi shall be purged, by fire
Ezechiel, by fire Daniel. But these,
although they shall be examined by fire,
shall say, nevertheless : We have passed
through fire and water. 'Others shall re
main in the fire : the fire shall bedew them
as it did the Hebrew children, who were
cast into the flame of the fiery furnace ;
but the avenging fire shall burn the min-

372

THE CATFIOLIC FAITH.

suos, salvi erimus per fidem, sic tamen
salvi quasi per ignem ; et si non exurimur,
tamen uremur. Quomodo tamen alii re-
maneant in igne, alii pertranseant, alio
loco nos docet Scriptura divina. Nempe
in mare rubram demersus populus Aegyp-
tiorum, transivit autem populus Hebrae-
orum ; Moyses jpertransivit, praecipitatus
Pharao : quoniam graviora eum peccata
merserunt. — In Ps. 36, h. 26, col. 980,
981.

Si quidem post consummationem sae
culi missis angelis qui segregent bonos et
malos, hoc futurum est baptisma : quando
per caminum ignis iniquitas exuretur ; ut
in regno Dei fulgeant justi sicut sol ipse
in regno patris sui. Et si aliquis sanctus
ut Petrus sit, ut Joannes, baptizatur hoc
igni. — In Ps. 118, serm. 3, n. 15, col.
1227, lb., T. 15.
Omnes oportet per ignem probari qui-
cumque ad paradisum redire desiderant ;
non enim otiose scriptum est, quod ejectis
Adam et Eva de paradisi sede, posuit
Deus in exitu paradisi gladium ignem
versatilem. Omnes oportet transire per
flammas, sive ille Joannes Evangelista sit,
quem ita dilexit Dominus, ut de eo diceret
ad Petram : Si eum volo manere quod ad
te ? Tu me sequere. De morte ejus ali-
qui dubitaverunt, de transitu per ignem
dubitare non possumus ; quia in paradiso
est, nee separator a Christo. Sive ille sit
Petrus, qui claves accepit regni coelorum,
qui supra mare ambulaivit, oportet ut dicat.
1 Transivimus per ignem et aquam, et in-
duxisti nos in refrigerium!' Sed Joanni
cito versabitur igneus giadius ; quia nop
invenitur in eo iniquitas quem dilexit
aequitas. Si quid in eo vitii humani fuit,
charitas divina decoxit ; 'Alae ' eniiii ' ejus
sicut alae ignis.' — lb., serm. 20, n. 12,
col. 1487.

isters of impiety. Woe is me if my work
shall burn and 1 suffer the loss of this
labor ! Although the Lord shall save His
servants, we shall be saved by faith, yet
thus saved as by fire ; and though we are
not consumed, nevertheless we shall be
burnt. Yet how some shall remain in the
fire, and others pass through, Divine
Scripture teaches us in another place.
Namely, in the Red Sea the people of the
Egyptians were sunk, but the people of
the Hebrews passed over ; Moses passed
over, Pharao was overthrown : for his
heavier sins sunk him. /
After the end of the world, the angels
being sent 'forth to sever the good from
the bad, this baptism is to take place :
when iniquity shall be consumed in a fur
nace of fire, that in the kingdom of God
the just may shine as the sun himself in
the kingdom of their father. And if any
one be holy, as Peter, as John, he is bap
tised with this fire.
It is necessary that all who desire to
return to paradise should be proved by
fire ; for it is not written to no purpose that
Adam and Eve, having been ejected from
the seat of paradise, God placed at the
outlet of paradise a flaming sword which
turned every way. All must pass through
the flames, whether he be' John the Evan
gelist, whom our Lord, so loved as to say
of him to Peter : If I will that he remain,
what is it to thee? Follow thou Me.
Concerning his death, some have doubted;
concerning his passage through the fire,
we cannot doubt ; for he is in paradise,
nor is he separated from Christ. Or
whether he be Peter, who received the
keys of the kingdom of heaven, who
walked upon the sea, he ought to say :
We have passed through fire and water,
and thou hast brought us into refresh
ment. But the flaming sword will be
quickly turned by John ; for iniquity is
not found in him whom Equity loved. If
any human blemish was. in him, divine
love burnt it out : For her wings are as
wings of fire.

THE CATHOLIC FAITH.

373

ST. JEROME, A PRIEST.

Iccirco nunc dominus ad ignem judi
cium vocare se monstraf: ut uniuscuj usque
opus quale sit ignis probet, et impleatur
illud quod scriptum est : Ambulate in
lumine ignis vestri, et in flamma quam
succendisti. — In Amos 7:4, p. 117, H.,
.-
T. 5-

For this reason now the Lord shows-,
that He calls us to fiery judgment : that
the fire may prove every man's work of
what sort it is, and that that may be ful
filled, which is written : Walk in the light
of your fire, and in the flame which you
have kindled.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Arguuntur autem in die judieii omnes
qui non habent fundamentum quod est
Christus :' emendantur autem, id est pur-
gantur, qui huic fundamento superaedifi-
cant lignum, foenum, stipulam ; detrimen-
tum enim patientur, sed salvi erunt, tan
quam per ignem. — In Ps. 6s n. 3, col. 92,
Pat. Lat. T. 36.
'•Uniuscuj.usque opus quale sit ignis
probabit': ignis tribulationis et tentatio-
nis. Iste ignis multos martyres hic pro-
bavit, omne autem genus humanum probat
in fine. — In Ps. 29, serm. 2, n. 9, col.
222. Neque in ira tua emendes me : ut in
hac vita purges me, et talem me reddas,
cui jam emendatorio igne -non opus sit,
propter illos qui salvi erunt, sic tamen
quasi per ignem. Quare, nisi quia hic aedi-
ficant supra fundamentum ligna, fenum,
stipulam ? Aedificarent autem aurum,
argentum, lapides pretiosos, et de utro
que igne securi essent ; non solum de illo
aeterno qui in aeternum cruciaturus im-
pios, sed etiam de illo qui emendabit eos
qui per ignem salvi erunt. — In Ps. 37,
n. 3, col. 397.
Salvus ergo eris, cum ardere coeperit
quod aedificasti, sip tamen quasi per ig
nem.— In Ps. 80, n. 21, col. 1045, lb.,
T. 37- Ex his quae dicta sunt, videtur evi-
dentius apparere in illo judicio quasdam
quorumdam purgatorias poenas futuras. —
De civ. Dei, L. 20, c 25, col. 700, lb.,
T. 41. 1

All they shall be accused in the day
of judgment who have not the foundation
which is Christ : but they are amended,
that is, purged, who have built upon this
foundation, wood, hay, stubble ; for they
shall suffer loss, but shall be saved, as by
fire. The fire shall try every man's work,
of what sort it is : the fire of tribulation
and trial. This fire has proved' many
Martyrs here, it shall prove the' whole.
human race in the end.
Neither correct me in Thine anger :
that Thou mayest forgive me in this life, '
and render me such that there shall no
longer be need of the correcting fire, which
is for those who shall be saved, yet so as
by fire. Wherefore, except because they
here build upon the foundation wood, hay,
stubble ? But they should have built gold,
silver, precious stones, and thus they
would have been secure from both fires ;
not only from that eternal fire which shall
torment the wicked eternally, but also
from that which shall correct those who
shall be saved by fire.
Thou shalt be saved, therefore, when
that shall begin fo burn what thou hast
built ; yet so as by fire. ,
From these things which are said, it
seems to appear more evidently that there
will be certain purgatorial pains in the
case of some in that judgment.

374

TFIE CATHOLIC FAITH.
RUFINUS, PRIEST OF AQUILEIA.

Arguuntur in die judieii omnes qui
non habent fundamentum Christum. — In
Ps. 6 (op. dub.), n. 2, col. 664, Pat. Lat.
T. 21.

All are accused in the day of judg
ment who. have not the foundation Christ.

Century V.
GAUDENTIUS, BISHOP OF BRESSE.

Idcirco Dominus nunc et tribulatio-
num et aegritudinum flagello castigat, ne
in illo aliquid sordium futurus ignis in-
veniat, sed ut per exiguas plagas brevis-
simi temporis, ab omnibus purgatus macu
lis, securior ad aeternam migrare requiem
mereatur. — Tract, in Scrip, praef. , col. 46,
C, T. 7, La B.

For this reason the Lord chastises
him with the scourge of tribulation and
sickness, that the future fire may find no
defilement in him, but that by the trifling
misfortunes of a brief space of time, being
purged from all blemish, he may deserve
to depart with more security to the eternal
rest.

CYRIL, BISHOP OF ALEXANDRIA.

§ofiovpai kvvowv ri)i ypipai
kxsivyi to <pofispdv xai dSixadrov
Sixadrypiov, rd fiijpa rd cppixwSsi,
rdv Sixadryv rdv dSixadrov. $0-
fiovpai rdv aorapdv rov avpdi,
rdv apd rov fiyparoi kxsivov dvpd-
psvov, xai dcpoSpordry xaraxXd-
Zovra Ty cpXoyi, rai yxovypivai
popepaiai. — Hom. divers. Hom. 14, col.
1072, B., Pat. Gr. T. 77.

I fear, when I think of the fearful
and impartial judgment of that day, the
awful tribunal, the impartial judge. I
fear the river of fire flowing before that
tribunal, and boiling up sharp swords
with the fierce flame.

PAULINUS, BISHOP OF NOLA.

Tribuat hic mihi Dominus, ut et in
me pro me fiat ignis consumens. Ardeat
hoc igne cor meum in lumen aeternum
mihi, ne eodem ardeat anima mea in poe-
nam perennem. In hoc enim igne revela-
bitur dies Dei, et uniuscujqsque nostrum
opus quale sit ignis probabit. — Haec est
domus ilia non manufacta, in qua si habi-
temus iis operibus, quibus cives sanctorum
fieri mereamur, non ardebit opus nostrum ;
et ignis ille sapiens transeuntes nos per
examen suum non severo ardore ambiet
puniendos ; sed nt commendatos suscipi-
ens, blando lambit attaetu, ut possimus
dicere transivimus per ignem et aquam,

May the Lord grant me here, that for
my sake a consuming fire be in me also.
May my heart burn with this fire to my
eternal light, lest by the same my soul
burn to everlasting punishment. For in
this fire shall the day of God be revealed,
and the fire shall try the work of each one
of us, of what sort it is. — This is that
house not made with hands, in which, if
we dwell with those works by which we
deserve to be made citizens with the saints,
our work shall not burn , and that wise
fire, upon our passing through its exam
ination, shall surround us with no severe
heat of punishment ; but receiving us as

THE CATHOLIC FAITH.

375

et induxisti nos in refrigerium. — Ep. 28
Severe, col. 309, 310, BB., Pat. Lat. T.
61. Opus per omne curret ignis arbiter,
Quod non cremarit flamma, sed proba-
verit,
Illud perenni praemio pensabitur.
Qui concremanda gesserit, damnum feret,
Sed ipse salvus evolabit ignibus.
Tamen subusti corporis signis miser
Vitam tenebit, non tenebit gloriam.
— Poem vii, col. 499, CD., lb. '

commended to itself, it will lick us with a
gentle touch, so that we can say : We have
passed through fire and water, and Thou
hast brought us into refreshment.
The examining fire shall run through
every work ; what the flame shall not burn
but prove, that shall be requited with an
eternal reward. Whoso shall bring things
to be burnt, shall suffer loss, but he him
self shall fly out from the fire safe. Yet,
miserable man, he shall retain life with
the signs of a scorched body ; he shall not
have glory.

Century VI.
CAESARIUS, BISHOP OF ARLES.

Multi sunt qui lectionem istam male
intelligentes falsa securitate decipiuntur,
dum credqnt quod si supra fundamentum
Christi capitalia crimina aedificent, peccata
ipsa per ignem transitorium possint pur
gari, et ipsi postea ad vitam perpetuam
pervenire. Intellectus iste, fratres cha-
rissimi, corrigendus est ; quia ipsi se sedu-
cunt qui taliter sibi blandiuntur. Illo
enim transitorio igne, de quo dixit Apos
tolus, Ipse autem salvus erit/ sic tamen
quais per ignem , non captitalia sed minuta
peccata purgatur.
Ita peccata ipsa in hoc saeculo pur-
gantur, ut in futuro ille ignis purgatorius
aut non inveniat quod exurat.
Sed dicit aliquis : Non pertinet ad me
quamdiu moras habeam, si tamen ad vitam
aeternam porrexero. Nemo hoc dicat,
fratres charissimi, quia ille purgatorius
ignis durior erit, quam quidquid potest in
hoc saeculo poenarum aut cogitari' aut
videri, aut sentiri. Et cum de die judieii
scriptum sit quod erit dies unus tanquam
mille anni, et mille anni tanquam dies
unus ; unde scit unusquisque utrum diebus
aut mensibus, an forte etiam et annis per
ilium ignem sit transiturus? — Serm. 104
in 1 Cor., n. 1, 4, 5, col. 1946, 1947, 1948,
Pat. Lat. T.. 39, Op. Augustin.

There are many who, incorrectly un
derstanding this passage, are deceived with
a false security, while they believe that if
they build upon the foundation of Christ
capital sins, the sins themselves can be
purged by the transitory fire, and they
afterwards can come to perpetual life.
This understanding, dear brethren, must
be corrected ; seeing they deceive them
selves, who in this way flatter themselves.
For by that transitory fire, of which the
Apostle said : But he shall b.e saved, yet
so as by fire, not capital, but minute sins
are purged. Thus sins themselves are purged in
this world, that in the future that purga
torial fire may either find nothing, or, at
most, find but little to consume.
But someone says : It matters not to
me how long I am delayed, if yet I shall
reach life eternal. , Let no one say this,
dear brethren, for that purgatorial fire will
be fiercer than any punishment that can
be imagined, seen, or felt in this world.
And since it is written of the day of judg
ment that one day shall be as a thousand
years, and a thousand years as one day ;
whence does any one know whether he
shall be passing through that fire for days,
or months, or perchance for years even ?

176

THE CATHOLIC FAITH.

PRIMASIUS, BISHOP OF ADRUMETUM.

Id est, examinatio judieii, vel praesens
tribulatio quae igni frequentissime com-
paratur. — In i Cor. i, col. 514, A., Pat.
Lat. T. 68.

That is, the examination of the judg
ment, or the present tribulation, which is
very frequently compared to fire.

Century VII.
ELIG1US, BISHOP OF NOYON.

Duo namque judicia in Sanctis Scrip
turis legimus : unum per aquam in diluvio
quod praefiguravit baptismum quo ab om
nibus peccatis mundati sumus ; et aliud
quod futurum est per ignem, quando
veniet Deus ad judicium, de quo Psalm-
ista ait : ' Deus manifeste veniet, Deus
noster et non- silebit, ignis in conspectu
ejus ardebit, et in circutu ejus tempestas
valida ; ut tempestas examinet quos ignis
exuret. Mundemus nos ab omni inqui-
namento carnis ac spiritus, nee ab aeterno,
quod absit, nee ab illo igne transitorio
exuramur ; de quo igne judieii Dei, Apos
tolus ait : ' Uniuscujusque opus quale sit,
ignis probabit,' quod de igne purgatorio
eum dixisse non est dubitandum. Quem
ignem aliter impii sentient, aliter sancti,
aliter justi. Impii siquidem de illius ignis
cruciatu ad perpetuas ignium flammas
detrudentur ; sancti vero qui sine omni
peccatorum macula in corporibus suis re
surgent, quia 'super fundamentum,' quod
Christus est, ' aurum, argentum et lapides
pretiosas,' .id est, sensum fidei lucidum,
eloquium salutis clarum, et opera pretiosa
aedificaverunt, tanta facultate illi igni
praevalebunt quanta integritate fidei et
dilectionis Christi in hac vita custodierint
praecepta. Erunt ergo quidem justi min-
utis quibusdam peccatis obnoxii, qui aedi
ficaverunt supra fundamentum quod est
Christus, ' foenum, ligna, stipulum,' quae
significant levium peccatorum diversita-
tem, a quibus non digne adhuc expurgati
invenientur, Illo quoque transitorio igne,
et toto extremi judieii die completo, unus-
quisque secundum modum meritorum, aut
damnabitur, aut coronabitur. Ilium ergo

F'or we read of two judgments in the
Holy Scriptures : one by water in the
deluge which prefigured baptism, whereby
we are purified from all sins ; and the
other which will be by fire, when God
shall come to judgment, of whom the
Psalmist says : God shall come manifestly,
our God, and shall, not keep silence, fire
shall burn in His sight, and round about
Him shall be a mighty tempest ; that the
tempest may examine those whom the
fire burns. Let us cleanse ourselves from
all iniquity of the flesh and spirit, that we
may not be burnt by that eternal fire,
which God forbid ! nor by that transitory
fire ; of which fire of the judgment of God,
the Apostle says : The fire shall try every
man's work, of what sort it is. We can
not doubt, but that he said this of the pur
gatorial fire. This fire the impious feel
in one way, the saints and just in quite
another. The impious from the torture
of this fire are thrust down to the perpet
ual flames of fire ; but the saints, who
shall rise again without any spot of sin in
their bodies, because they have built upon
the foundation, which is Christ, gold,
silver and precious stones, that is a lucid
perception of faith, a clear declaration of
salvation, and precious works, will pre
vail by as much power over that fire, by
so much as in this life, by the integrity of
their faith and love of Christ, they have
kept His commandments. Therefore the
just even will be subject to some minute
sins, who have built upon the founda
tion which is Christ, hay, wood, stubblef
which signify a diversity of light sins,
from which they shall not be found as yet

THE CATHOLIC FAITH.

377

diem, fratres Charissimi, tota intentione
cogitemur, vitam corrigamus, mores mute-
mus, mala tentantia resistendo vincamus,
perpetrata autem fletibus puniamus. —
Hom. 8, col. 618, 6lg, DAB., Pat. Lat.
T. 87.

properly purged. That transitory fire
also, and the whole day of the last judg
ment being finished, every one shall be
damned or crowned according to the
measure of his deserts. That day, there
fore, dear brethren, let us meditate upon
with our whole attention, let us correct
our life, let us change our morals, let' us
overcome our temptations by resistance,
but those things which we have com
mitted let us punish with tears.

Century VIII.

VENERABLE BEDE, PRIEST.

Constat eos utpote in terra positos
igni circumdatos judicis expectare senten-
tiam : sed an illo urantur qui non per
ilium castigandi, sed aeterno potius sunt
-igne damnandi, quis praejudicare audeat?
Namque aliquos electorum eo purgari a
levioribus quibusdam admissis, et beatus
Augustinus in libra de Civitate Dei viges-
imo, ex prophetarum dictis intelligit, et
sanctus Papa Gregorius in Homilia Evan-
gelii exponens illud Psalmographi : Ignis
in conspectu ejus ardebit et in circuitu ejus
tempestas valida : districtionem quippe in-
quit tantae justitiae, tempestas ignisque
comitantur, quia tempestas examinat, quos
ignis exurat. — De temp, rat., c. 70, de
die judieii, p. 338, 33g, T. 6.

It is evident that they, as placed upon
earth and surrounded by fire, await the
sentence of the judge : but whether they
shall be burnt by that fire, who are not to
be chastised by it, but rather are to be
condemned to eternal fire, who shall dare
prejudge ? For that some 'of the elect are
purged by it from certain light sins which
they have committed, the blessed Augus
tine also, in the twentieth book of the City
of our God, understands from the words
of the Prophet and the holy Pope Gregory
in his Homilies on the Gospel, expound
ing that passage of the Psalmist : A fire
shall burn in His sight, and round about
Him shall be a mighty tempest : the tem
pest and fire, he says, accompany the
severity of so great a judgment, because
the tempest examines whom the fire burns.

JOHN OF DAMASCUS, A PRIEST.

'Aad rwv psXXdvrwv avrov? cpo-
firi, rr/v Si i/pipav avroi? ixsivyv
pr/vvwv r^y cpofispdv, r?^ roi)
Bsiov Sixaiwry piov , xaB' yv xaBe-
Zopivov rov xpirov, aorapd? sp-
XpodBsv avrov siXxsi avpo?. — InEp.
Pauli ex interp. Jo. Chrysost. in 1 Cor. 3,
p. 71, E., T. 2.

He terrifies them by the future, mak
ing mention to them of that terrible day
of the judgment of God, in which, while
the- Judge sits, a river of fire flows before
Him.

378

THE CATHOLIC FAITH.

FLACCUS ALCUINUS, ABBOT.

De igne diei judieii Apostolus ait ^
Uniuscujusque opus quale sit, ignis de-
clarabit. De igne purgatorio hoc eum
dixisse non est dubitandum, quem ignem
aliter impii sentient, aliter sancti, aliter
justi. — Sunt ergo quidam justi minutis
quibusdam peccatis obnoxii, quia aedifica-
verunt supra fundamentum, quod est
Christus, fenum, ligna, stipulas, quae illius
ignis . ardore purgantur, a quibus mun-
dati, aeternae felicitatis digni efficientur
gloria. Illoque transiorio igne, et toto
extremi diei judicio completo dividentur
duae congregationes, sanctorum et impi-
orum ; una Christi, altera diaboli ; etc. —
Quoniam utique extremi judieii ventila-
brum discernit frumentum a paleis ; unus-
quisque secundum modum meritorum aut
damnabitur, aut coronabitur. — De fide S.
Trinitatis, c. 21, col. 53, ABC, Pat. Lat.
T. 101.

Of the fire of the day of judgment
the Apostie says : The fire shall declare
every man's work, of what sort it is. We
cannot doubt but that he said this of that
purgatorial fire, which fire the impious
will feel in one way, the saints «md just
in quite another. — There are, therefore,
some just persons subject to certain min
ute sins, because they have built upon
the foundation,, which is Christ, hay,
wood, stubble, which are purged by the
heat of that fire ; purified from which
things, they shall be made worthy of the
glory of eternal bliss.. And when that
transitory fire, and the whole judgment of
the last day is finished, the two congrega
tions, one of Christ, the other of the devil,
shall be divided. — For the fan of the last
judgment separates the grain from the
chaff ; every man shall be damned or
crowned according to the measure of his
merits. ?

Century IX.

SEDULIUS SCOTUS.

Sed examinationem judieii igni voluit
comparare juxta consuetudinem Scriptu-
rarum. Sic tamen quasi ger ignem. Quia
igne purgatorio judieii probatur. — In t -
Cor. 3, col. 134, Pat. Lat. T. 103.

But he wished to compare the exam
ination of the judgment to fire, according
to the custom of the Scriptures. Yet so
as by fire. For he is proved by the pur
gatorial fire of the judgment.

WALAFRIDUS STRABO, MONK OF FULDA.

Ignis vero extremi judieii tamdiu du-
rabit, quousque purgati sint qui salvandi
erunt. ' Ignis probabit. ' Duos ignes
futuros legimus. Unum aeternum, quo
aeternaliter punientur reprobi, qui sequi
tur judicium. Alterum qui praecedet, quo
exuritur facies mundi hujus, qui emenda-
bit eos qui superaedificaverunt lignum,
fenum, stipulam. Qui autem aurum,
argentum, lapides pretiosos. de utroque
igne securi sunt. — In 1 Cor. 3, col. 523,
CD., Pat. Lat. T. 114.

But the fire of the last judgment will
endure until they be purged who shall be
saved. 'The fire shall prove.' We read
of two fires in the future. One, which is
is eternal, which follows the judgment,
whereby the wicked shall be punished
eternally. The other, which precedes it,
by which the face of this world is burnt,
which shall emend those who have built
upon the foundation wood, hay, stubble.
But they who have built gold, silver, pre
cious stones, are secure from each fire.

THE CATHOLIC FAITH.

379

In die judicij ' arguuntur, ' id est, ac-
cusantur omnes, qui non habent funda
mentum quod est Christus. ' Corripiun-
tur' autem, id est purgantur qui huic.
fundamento superaedificarunt ligna, fe
num, stipulam, et tamen salvi erunt quasi
per ignem. — In Ps. 6 : 2, col. 762, B.,
lb.

In the day of judgment all ' are cen
sured,' that is, accused, who have not the
foundation which is Christ. But 'they
are tried,' that is, purged, who have built
upon this foundation wood, hay, stubble,
and yet they shall be saved as by fire.

HAYMO, BISHOP OF HALBERSTADT.

'Dies enim Domini declarabit,' id
est dies judieii et vindictae Domini mani-
festabit omnia opera hominum,' ' quia in
igne revelabitur, ' id est cum igne demon-
strabitur ipsa dies. — In 1 Cor. 3, col. 526,
B., Pat. Lat. T. 117.

' F'or the day of the Lord shall de
clare it,' that is, the day of judgment and
vengeance of the Lord shall make mani
fest every work of men, ' because it shall
be revealed in fire,' that is, the day itself
shall be demonstrated in fire.

RABANUS MAURUS, ARCHBISHOP OF MENTZ.

' Uniuscujusque opus quale sit, ignis
probabit.' Ignis nempe tribulationis et
tentationis ; iste ignis multos probavit hic
martyres, omne autem genus humanum
in fine. — (Ex Augustino.) Tale aliquid
etiam post hanc vitam fieri incredibile non
est, et utrum ita sit quaeri potest : et aut
inveniri, aut latere, nonnullos fideles per
ignem quemdam purgatorium, quanto
magis minusve bona pereuntia dilexerunt,
tanto tardius citiusque salvari. — Quia quos
ignis spiritalis in praesenti tempore non
examinat, in futuro judicio per ignem pro
babit. — In 1 Cor. 3, col. 35, B., Pat. Lat.
T. 112.

The fire shall try every man's work,
of what sort it is. Namely, the fire of
tribulation and temptation. This fire has
tried many Martyrs here, but shall try the
whole human race in the end. — (Cited
from Augustine.) That some such thing
as this should take place after this life, is
not incredible, and whether it be so is a
matter of question : and it may be found
or may not, that some of the faithful are
saved through a certain purgatorial lire
more slowly or quickly, according as they
had greater or less love for the good
things which perish. — Because whom the
spiritual fire does not examine in the
present time, it will try in the future judg
ment by tire.

Century XI.
^ELFRIC, ARCHBISHOP OF YORK.
He who builds such a work in God's Church, the fire on doomsday
may not consume his building, because the fire will not hurt the good,
though it torment the unrighteous. Gold, and silver, and precious
stones are tried in fire, but yet they are not consumed by the fire. So
also those who have good works will suffer no torment in the broad fire
that will pass over all the world, but they will go through that fire to
Christ without any hurt, as if they went in the sunbeams. — Serm. in
dedic. Eecles., p. 589, 591, vol. ii.

38o

THE CATHOLIC FAITH.

LANFRANC, ARCHBISHOP OF CANTERBURY.

'Quasi per ignem.' Ignis extremi
judieii tamdiu durabit quousque purgati
sint qui salvandi sunt. — In I Cor. 3, p.
49-

'As by fire.' The fire of the last
judgment shall endure until all shall be
purged who are to be saved.

THEOPHYLACTUS, ARCHBISHOP OF ACRIDA.

'Hpipav ukv, ri/v ri)? xpidsw?
cpydiv. — In 1 Cor. 3:13, p. 138, T. 2.

He means the day of judgment.

Century XII.

CE C U M E N I U S

"H ydp yps'pa SyXwdsi. 'Hpipav
qyydi ri/v rij? xpidsw?. Ev avpi Sk
Xiysi rd s'pya daoxXvaredBai,
rovridn cpavspd yivsdBai, daoia
ri)v cpvdiv kdriv, dpa xpvdd?,x. r.X.
— In 1 Cor. 3, p. 442, C.

For the day shall declare it. He
means the day of judgment. But in fire,
he says, the works shall be revealed, that
is, it shall be made manifest of what nature
they are, whether gold, etc.

RUPERT, ABBOT OF DUYTZ.

Quid enim ex hujusmodi dictis col-
ligimus, nisi ad hoc flammeum gladium
atque versatilem ante paradisum esse
collocatum, ut quicumque deinceps ad-
mittendi sunt illuc transeat per examina-
torium ignem. — Et, sicut horum [auri
argenti] alia aliis facilius vel difficilius
igni consummuntur, ita quique nostrum
pro diversitate peccatorum, alii citius, alii
tardius purgati, paradisi felicitatem ingre-
dientur. — De Trinit. et oper. ejus, in
Gen., L. 3, c. 32, col. 3ig, Pat. Lat. T.
167.

For what do we gather from such
sayings, except that for this purpose a
flaming and versatile sword is placed be
fore paradise, that those who are thereafter
to be admitted thither may pass through
the examining fire. — And as some of these
(gold, silver, etc.) are more easily or with
greater difficulty consumed by the fire, so
some of us, more quickly or slowly purged,
according to the diversity of our sins, shall
enter into the bliss of paradise.

HERVEUS, MONK OF DOLE.

' Dies enim Domini' hoc ' declarabit.'
Dies judieii vocatur dies Domini. — Salvus
quidem erit, sed tamen poenam ignis pati-
atur, ut per ignem purgatus fiat salvus, et
non sicut perditi aeterno igne in perpetuum
torqueatur. — In 1 Cor. 3, col. 842, A.,
Pat. Lat. T. 181.

For the day of the Lord shall declare
it. The day of judgment is called the day
of the Lord. — He shall be saved indeed,
but yet shall suffer the punishment of fire,
that he may be saved, being purged, and
not, as the lost, be tormented forever in
everlasting fire.

THE CATHOLIC FAITH. 38 1
THEOPHANES CERAMEUS, BISHOP OF TAORMINA.
Ovrw? kv Tij aaXiyysvEdia, rwv Thus in the resurrection, when our
spywv ypwv Sixyv fiorpvwv tw works, like clusters of grapes, shall be
8 xipadnxw avpi rsBivrwv a5s kv cast into the probatory fire, as in the wine
Xyvw, xaraSyXo? 7/ yswpyia exad- press, every one's husbandry shall be made
rov yivsrai. — ITom. 1 de indie sive an manifest.
princip., col. 153, A., Pat. Gr. T. 132.

Chapter VI.
Late Origin of the Roman Doctrine of Purgatory.
St. Augustine is the first among the ancients who seems to have
entertained an opinion concerning Purgatory analogous to the belief
now held in the Church of Rome. Rabanus Maurus, citing the passage
given below, appears to consider Augustine as referring to the fire at
the Judgment Day. At any rate, the Saint is very cautious in express
ing himself, and says that it is not impossible that there may be such a
place. In reviewing the numerous testimonies from St. Augustine, cited
in the preceding chapters, it seems improbable that he actually believed
in a Purgatory such as is now held by the Church of Rome. At best,
he merely thought it not impossible that there should be such a place
before the Judgment, and left it an open question. Had this doctrine
always existed in the Church, he would not have spoken so hesitatingly
and doubtfully about it, but would have defended it with his accustomed
power and vigor.
There is a passage in the Dialogues of Gregory the Great, wherein
he speaks, though not very positively, of a Purgatorial fire, and in the
next chapter intimates that this dogma had been but lately revealed,
now that the end of the world was drawing near. But what he says
here is in flat contradiction with what he says in his Moral, in Job,
L. 8, c. 15. cited on page 344, where he tells us that at death either a
good or a bad angel seizes the soul and assigns it without any further
change to its proper place for all eternity. Some regard these Dialogues
as spurious, inasmuch as in many places they contradict the doctrines
contained in the genuine works of that Saint, and abound with fables
and stories unworthy of so great a man.
The belief in Purgatory was propagated and extended in great
measure by means of revelations and visions. Even in the twelfth
century many good Catholics doubted the existence of Purgatory, as
may be seen from Otto, Bishop of Frisinghen, and other writers of that

382

THE CATHOLIC FAITH.

age. Fisher, Bishop of Rochester, who is regarded as a Martyr by
Roman Catholics, acknowledges that in the ancient Church Purgatory
was rarely or never mentioned, and that it is of late origin. Other
eminent Roman Catholics agree with him in this and that this dogma
cannot be proved from the Scriptures.

Century IV.
AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Ignis enim, de quo eo loco est Iocutus
Apostolus, talis debet intelligi, ut ambo
per eum, transeant ; id est, et qui aedificet
super hoc fundamentum, aurum, argen-
tum, lapides pretiosos, et qui aedificat
ligna fenum et stipulam. Cum enim hoc
dixisset, adjunxit : Uniuscujusque opus
quale sit, ignis probabit. Si cujus opus
permanserit, etc. — Non ergo unius eorum,
sed utriusque opus ignis probabit.
Tale aliquid etiam post hanc vitam
fieri incredibile non est, et utrum ita sit,
quaeri potest : et aut inveneri, aut latere,
nonnullos fideles per ignem quemdam
purgatorium, quanto magis minusve bona
pereuntia dilexerunt, tanto tardius citius-
que salvari. — Enchirid. de fid. spe, etc.,
c. 68, 6g, col. 264, 265, Pat. Lat. T. 40.
Quisquis igitur cupit poenas evadere
sempiternas, non solum baptizetur, verum
etiam justificetur in Christo, ac sic vere
transeat a diabolo ad Christum. Purga-
torias autem poenas nullas futuras opine-
tur, nisi ante illud ultimum tremendumque
judicium. Nequaquam tamen negandum
est, etiam ipsum aeternum ignem pro
diversitate meritorum quamvis malorum
aliis leviorem, aliis futurum graviorem,
sive ipsius vis atque ardor pro poena digna
cujusque varietur, sive ipse aequaliter ar
deat, sed non aequali molestia sentiatur.
— De civ. Dei, L. 21, c. 16, col. 731, lb.,
T. 41. Post istius sane corporis mortem, do
nee ad ilium veniatur, qui- post resurrec-

For the fire of which the Apostle
speaks in that place, ought to be under
stood as such, that both shall pass through
it ; that is, both he who builds upon this
foundation gold, silver, precious stones ;
and he who builds wood, hay, and stub- , ;
ble. F'or when he had said this, he added :
The fire shall try every man's work, of \
what sort it is. If any man's work re
main,- etc. — Therefore the fire shall try
the work, not of one of them, but of both.
That some such thing as this should
take place even after this life, is not in
credible, and whether it be so is a matter
of question : and it may be found, and it
may not, that some of the faithful are
saved through a certain purgatorial lire
more slowly or quickly, according as they
have had greater or less love for perish
able goods..
Whosoever, therefore, desires to escape
eternal punishments, let him not only be
baptized, but also justified in Christ, and
thus he shall truly pass from the devil to
Christ. But let it be supposed that there
will be no future purgatorial punishments
before that last and terrible judgment.
Yet it must by no means be denied that
that eternal fire itself will be more gentle
to some and severer to others in propor- •
tion to the diversity of merits, though they
be evil, whether its power and ardor be
varied' in accordance with the punishment
which each one deserves, or whether it
burns equally, but be not felt with equal
severity. After the death of this body, until the
arrival of that last day which shall be of

THE CATHOLIC FAITH.

3§3

tionem corporum futurus est damnationis
et remunerationis ultimus dies, si hoc tem-
poris intervallo spiritus defunctorum ejus-
modi ignem dicuntur perpeti, quem non
sentiant illi qui non habuerunt tales mores
et amores in hujus corporis vita, ut eorum
ligna, fenum, stipula consumatur ; ' alii
vero sentiant qui ejusmodi secum aedificia
portaverant, sive ibi tantum, sive et hic et
ibi, sive idio hic ut non ibi, saecularia,
quamvis a damnatione venalia concreman-
tem ignem transitoriae tribulationis inveni-
ant, non redarguo, quia forsitan verum
est. — lb., L. 21, c 26, h. 4, col. 745.

Sed si nulla remitterentur in judicio
illo novissimo, puto quod Dominus non
dixisset de quodam peccato, Non remit-
teretur neque in hoc saeculo, neque in
futuro. — De qua re, quoniam profun-
dissma quaestio est, non est modo prae-
cipitanda sententia. — Contr. Jul., L. 6,
c. 15, n. 45, col. 848, lb., T. 44.
Index Expurgatorius Hispanus.
—Ex Indice Op. Aug. Basil. 1556, dele
sequentia. Purgatorious ignis post hanc
vitam, an sit, dubitat Augustinus. — Pur
gatorium post hanc esse vitam incredibile
non est, sed utrum sit, quaeri potest. —
Page 50.

damnation and retribution, after the resur
rection of the bodies, if during this inter
val of time the spirits of the dead are said
to suffer fire of this kind, which they do
not perceive who did not have such morals
and passions in the life of this body, that
their wood, hay, and stubble can be con
sumed ; while others perceive it, who have
carried with them such worldly edifices,
whether there only, whether both here and
there, whether therefore here that not
there, they find the fire of transitory tribu
lation burning those secular affections
which are pardoned from damnation, I do
not contradict it, because perhaps it is
true. But if no sins were to be remitted in
that last judgment, I think the Lord would
not have said of a certain sin that it shall
be forgiven neither in this world nor in
the world to come. — Concerning this
thing, seeing that the question is a njost
profound one, an opinion must not now
be formed in haste.
From the Index of the Works of
Augustine, Basil. 1556, remove the follow
ing : Whether there is a purgatorial fire
after this life, Augustine doubts. — -It is
not incredible that there is a Purgatory
after this life, but whether it is, is a matter
of question.

De oct.. Dulc. quaest., qu. 2, n. 4, col. 158, lb., T. 40 ; De civ. Dei,
L. 21. c. 13, 16, col. 727, 728, 730, lb., T. 41.
Century VI.
SEVERIANUS BOETHIUS.

Sed quaeso, inquam, te, nullane ani
marum supplicia post defunctum morte
corpus relinquis ? Et magna quidem, in-
quit, quorum alia poenali acerbitate, alia
vero purgatoria dementia exerceri puto. —
De consolat. Philosoph., L. 4, Pros. 4,
col. 806, Pat. Lat. T. 63.

But, I pray, say I, do you have no
punishments for souls after that the body
is defunct by death ? Yes, indeed, great
ones, he says ; some of these souls, I
think, are exercised with fierce punish
ment, but others with purgatorial clem
ency.

384

THE CATHOLIC FAITH.

GREGORY THE GREAT, BISHOP OF ROME.

Sed tamen de quibusdam levibus cul-
pis, esse ante judicium purgatorius ignis
credendus est. — Quamvis hoc de igne
tribulationis in hac nobis vita adhibito
possit intelligi, tamen si quis hoc de igne
futurae purgationis accipiat, pensandum
sollicite est.
Petr. — Quid hoc est, quaeso, quod
in his extremis temporibus tam multa de
animabus clarescunt, quae ante latuerunt :
ita ut apertis revelationibus atque osten-
sionibus venturum saeculum inferre se
nobis atque aperire videatur ? — Dialog. ,
L. 4, c. 3g, 40, col. 441, 445, T. 2.

But yet we must believe that there is
a purgatorial fire before the judgment, for
certain light faults. — Although this can be
understood of the fire of tribulation ap
plied to us in this life, yet if any one
understand this of the fire of a future
Purgatory, it is to be carefully considered.
Peter. — Why is it, I pray, that in
these last times so many things begin to
be clear about souls, which were before
hidden : so that by open revelations and
disclosures, the coming age seems to press
itself upon us and open before us ?

Century XI.
IVO, BISHOP OF CHARTRES.

Nos igitur tam communium quam
privatorum beneficiorum non immemores,
excellentiae vestrae. preces devote suscipi-
mus, et pro anima fratris vestri religiosi
regis, quod peccatis nostris exigentibus
parum est, devotas Deo preces effundi-
mus, quamvis animam ejus in sinu Abra
hae collocatam, si vita ejus ita se habuit
ut dicitur indubitanter confidamus. Sed,
quia incertus est status animarum post
animal, non videtur otiosum si pro his
intercedimus, qui jam requie perfruntur,
ut eorum requies augeatur, et pro his qui
locis purgotoriis deputati sunt ut fidelium
orationibus indulgentiam consequantur. —
Ep. 174, Pars 2, col. 177, Pat. Lat. T.
162.

We therefore, not unmindful of bene
fits, both in common and in private, de
voutly receive the prayers of Your Excel
lency, and for the soul of your brother, a
religious king, pour out devout prayers to
God, which is too little by reason of our
pressing sins, although without any doubt
we trust that his soul is placed in Abra
ham's bosom, if his life was such as it is
reported to have been. But because the
state of souls after this life is uncertain, it
does not seem an idle act if we intercede
for those who already enjoy rest, that their
rest may be increased, and for those who
are alloted to purgatorial places, that by
the prayers of the faithful they may obtain
indulgence.

Century XII.
OTTO, BISHOP OF FRISINGHEN.

Esse quippe apud inferos locum pur
gatorium, in quo salvandi vel tenebris tan
tum afficiantur, vel expiationis igne deco-
quantur. Quidam asserunt, juxta illud
patriarchae. — Chron., L. 8, c. 26, fol. gg,
col. 2.

That there is a place of Purgatory
among the infernal regions, wherein such
as are to be saved are either affected with
darkness only, or are roasted with the
fire of expiation, some do assert, accord
ing to that saying of the Patriarch : I will
go down into hell, mourning.

THE CATHOLIC FAITH.

385

THE CLERGY OF PISA.

Sunt enim apud nos, qui, ceu des-
perantes dieant mortuis fidelibus neque
orationes, neque eleemosynas, neque den
ique sacrificia conferre.- — Ep. Hugoni, p.
1308, T. 2, Mon. S. Patr.

For there are among us some who, as
if in despair, say that neither prayers, nor
alms, nor, in short, sacrifices help the
faithful dead.

Century XIII.
ALBERT THE GREAT, BISHOP OF RATISBON.

Delet autem gratia finalis peccatum
veniale in ipsa dissolutione corporis. —
Hoc ab antiquis dictum est, sed nunc
communiter tenetur, quod peccatum veni
ale cum hinc deferatur, a multis etiam
quantum ad culpam in purgatorio purga-
tur : etc. — Theol. verit., L. 3, c. 15, p.
60, T. 13, Pars 2.

But final grace destroys venial sin in
the very dissolution of the body. — This
was said by the ancients, but now it is
commonly held that venial sin, when it is
carried hence, in the case of many, so far
as fault is concerned, is purified in Purga
tory.

Century XVI.
JOHN FISHER, BISHOP OF ROCHESTER.
Surely no orthodox person doubts

Nemo certe (ut ad negotium nostrum
redeamus) jam dubitat orthodoxus, an pur
gatorium sit, de quo tamen apud priscos
illos, nulla vel quam rarissima fiebat men
tio. Sed et Graecis ad hue usque diem,
non est creditum purgatorium esse. Legat
qui velit Graecorum veterum commenta
ries, et nullum quantum opinor, aut quam
rarissimum de purgatorio sermonem in-
veniet. Sed neque Latini, simul omnes
ac sensim, hujus rei veritatem concepe-
runt. Neque tam necessaria fuit, sive
purgatorii, sive indulgentiarum fides in
primitiva ecclesia, atque nunc est. — Quam
diu nulla fuerat de purgatorio cura, nemo
quaesivit indulgentias. Nam ex illo pen-
det omnis indulgentiarum existimatio. Si
tollas purgatorium, quorsum indulgentiis
opus erit? His enim, si nullum fuerit
purgatorium, nihil indigebimus. Contem-
plantes igitur aliquamdiu purgatorium in-
cognitum fuisse, deinde quibusdam pede-
tentim, partim ex revelationibus, partim
ex scripturis fuisse creditum, atque ita
tandem generatim ejus fidem ab ortho-
doxa Ecclesia fuisse receptissimam, facil-

now, to return to our subject, whether
there is a Purgatory, yet among those
ancients there was no mention made of it,
or extremely rarely. But by the Greeks,
even to the present day, it is not believed
that there is a Purgatory. Let any one
read who will the Commentaries of the
ancient Greeks, and he will find no men
tion of Purgatory, if I mistake not, or at
any rate rare. Nor yet did the Latins all
at once and not rather gradually receive
the truth of this matter. Neither was a
belief, either in Purgatory or Indulgences,
so very necessary in the primitive Church
as it is now. — As long as there was no
care about Purgatory, no one sought after
Indulgences. If you take away Purga
tory, what need then will there be of
Indulgences ? For we should stand in no
need of these if there were no Purgatory.
Considering, therefore, that for a long time
Purgatory was unknown, then gradually
was believed by some, partly from revela
tions, partly from the Scriptures, and in
this manner at length, belief in it was

386

THE CATHOLIC FAITH.

lime rationem aliquam indulgentiarum in
telligimus. Quum itaque purgatorium tam
sero cognitum ac receptum ecclesiae fuerit
universae, quis jam de indulgentiis mirari
potest, quum in principio nascentis eccle
siae nullus fuerat earum usus? — Assert.
Luth. confut., art. IS, p. 261.
Primum dicimus, quod tametsi non
possit ex Scripturis probari purgatorium,
Veritas ejus nihilominus christianis cunctis
credenda est. — lb., art. 37, p. 520.

generally fully received by the orthodox
Church, we very easily understand some
reason for Indulgences. Seeing, then,
that Purgatory was so lately known and
received by the whole Church, who can
now wonder about Indulgences, since in
the beginning of the rising Church there
was no use for them.
In the first place, we say that al
though Purgatory cannot be proved from
the Scriptures, its truth nevertheless must
be believed by all Christians.

DESIDERIUS ERASMUS.

Licebat et post trecentos a Christo
nato annos dubitare an esset aliquis Purg
atorius ignis, quem quidam interpretati
sunt caritatem, — Symbol. Catech. IV, col.
1172, F., T. 5.

It was allowable for three hundred
years after Christ even, to doubt whether
there was any purgatorial fire, which some
interpreted charity.

POLYDORUS VERGILIUS.

Quapropter in re parum perspicua,
utar testimonio Joannis Roffensis epis
copi. — Nemo certe dubitat orthodoxus, an
purgatorium sit, de quo tamen apud pris-
cos nulla vel quam rarissima fiebat mentio,
etc. — De Invent, rer., L. 8, c. I, p. 633.

Wherefore, in a matter which is not
very clear, I shall use the testimony of
John, Bishop of Rochester. — Surely no
orthodox person now doubts whether there
is a Purgatory, yet among the ancients
there was no mention made of it, or ex
tremely rarely, etc.

ALPHONSUS DE CASTRO.

De Purgatorio in antiquis scriptoribus
potissimum Graecis, fere nulla mentio est.
Qua de causa usque in hodiernum diem
Purgatorium non est a Graecis creditum.
— Adv. Haer., L. 8, verb. Indulg., fol.
184, col. 2.

In the ancient writers, especially the
Greeks, there is scarcely any mention at
all of Purgatory. Wherefore even to this
day Purgatory is not believed in by the
Greeks.

JULE CAESAR BULENGER.

Le Sieur Du Plessis. — Cest pour-
quoy le bon homme Peronius disoit, qu'en
toute l'Escriture il ne scauoit passage pour
le Purgatoire. Responce. — II est mal-aise d'en trou-
ver un texte expres et claire, etc.— -Resp.
Cath. au livre du sieur Du Plessis Mornay,
L. 3, c. 6, p. 27g.

Du Plessis. — This is why the good
man Peronius said that in all Scripture he
did not know of a passage for Purgatory.
Reply. — It is difficult to find an ex
press and clear text for this, etc.

THE CATHOLIC FAITH.

387

PETRUS DE SOTO.

Non est cur mirari debeamus [quod
nee prophetica, nee apostolica Scripta
aliquid certi et perspicui de purgatorio
tradiderint], cum certum sit, multa sine
Scripturis esse tradita. — Nee eorum qui
hoc negant, argumenta efficacia sunt,
sumpta ex eo maxime, quod in Scriptura
nihil perspicue de eo traditur, cum constet
jam, multa non scripta fuisse eorum, quae
credenda sunt, sed auctoritas Ecclesiae
satis est. — Assert. Cath. contr. Art. Con
fess. Witenburg. Art. de Purg. Schol.,
fof. 250, col. 2 ; fol. 253, col. 1.

There is no reason why we ought to
wonder [that neither the prophetic or
apostolic Scriptures have delivered any
thing certain and clear concerning Purga
tory], since it is certain that many things
have been handed down without the
Scriptures. — Nor are the arguments of
those who deny this [Purgatory] effica
cious, taken for the most part from the
fact that in Scripture nothing clear is
delivered concerning it, seeing it is already
evident that many of those things which
must be believed were not written ; but
the authority of the Church is sufficient.

Century XVII.
JOHN BARNESIUS, BENEDICTINE MONK.

Punitio ergo in Purgatorio est res in
opinione humana posita ; quae nee ex
Scripturis, nee Patribus, nee Conciliis de-
duci potest firmiter; imo (salvo meliore
judicio) opposita sententia eis conformior
videtur. — Cath. Rom. Pacif. Paralip., ad
sect. 9, p. 859, T. 2, Brown, Fascic rer.
expet. et fug.

A punishment, therefore, in Purga
tory is a thing dependent upon human
opinion, which cannot be firmly deduced
from the Scriptures, nor the Fathers, nor
the Councils ; on the contrary, saving a
better judgment, the opposite opinion
seems to be more conformable to them.

Chapter VII.
The Greek Church rejects the Roman Doctrine of Purgatory.

Century XIII.
THOMAS AQUINAS.
Thomas Aquinas in Opusc. contr. Error. Graec, Opusc. 1 in fin.,
page 26, T. 19, charges the Greeks with denying the existence of a
Purgatory. Century XIV.
NILUS, ARCHBISHOP OF THESSALONICA.

Ad ea vero quae a vobis allata sunt
sermo est referendus, et demonstrandum,
Ecclesiae nostrae doctores Purgatorii ignis
nusquam meminisse, et quae a vobis dicta
sive testimonia prolata sunt ad hunc astru-

To those things which have been
alleged by you, the discourse shall be re
ferred, and it shall be demonstrated that
the Doctors of our Church have never
mentioned the fire of Purgatory ; and

388

THE CATHOLIC FAITH.

endum constituendumque pertinentia, ea
statim, volente Deo, pro viribus explicabi-

Has ob causas nunc etiam propositum
dogma de Purgatorio igne exterminandum
est ab Ecclesia, ut negligentiam sedul-
orum animis inducens, ac persuadens ipsis
ne omnibus viribus adnitantur ut in hac
vita scipsos expurgent, quum alia purgatio
expectetur. — De igne purg., p. 6g, 70, g5.

those things spoken by you, or the testi
monies produced for. constructing and fab
ricating this, these forthwith, God willing,
we will explain to the best of our ability.
For these reasons, now also, the pro
posed dogma of a Purgatory fire is to be
cast out of the Church, as introducing
negligence into the minds of the diligent,
and persuading them not to strive with all
their power to purge themselves in this
life, seeing that another purgation [after
this life] is expected.

Century XV.
COUNCIL OF FLORENCE.
The Greeks in this Council wholly denied that they had received
from their Doctors that there was a Purgatory-fire before the Judgment,
existing for a time and finally coming to an end, and asserted that the
entire Eastern Church was at one with them on this point. Many of
the Greek Bishops, corrupted by the Roman Pontiff, or subdued by
hardships and wearied out by protracted delays, subscribed to the
Roman doctrine. Some of them never returned to their native land
but remained in Italy, where they were highly honored by the Pope,
and ended their days there. The Eastern Church repudiated the sub
scriptions of submission to the Church of Rome, made by some of her
Bishops. Century XVI.
ALPHONSUS DE CASTRO.

Unus ex novissimis erroribus Grae
corum et Armenorum est, quo dicent, nul
lum esse purgatorium locum in quo animae
ab hac luce migrantes purgentur a sordi-
bus quas in corpore contraxerant, ante-
quam in aeterna tabernacula recipi mere-
antur. — Adv. Haer., L. 12, verb. Purg.,-
fol. 24g, col. 1.

One of the latest errors of the Greeks
and Armenians is that wherein they say
that there is no purgatorial place, where
souls departing this life may be purged
from the defilements which they had con
tracted in the body, before they are re
ceived into eternal tabernacles.

See Id.j L. 8, fol. 184, cited on page 386.
ALPHONSUS SALMERON, A JESUIT.

Discipuli quoque Graecorum quorun-
dam recentiorum et Armenorum quibus
B. Thomas, in errores scribens, hanc im-
pingit haeresim. Et consulto dixi, ' Re-

The disciples also of certain of the
modern Greeks and Armenians, whoiji the
blessed Thomas, writing against their
errors, charges with this heresy [deny

THE CATHOLIC FAITH.

389

centiorum ' : quia omnes veteres Graeci
Patres, et Doctores, et agnoverunt purga
torium. locum. — In 1 Cor. 15, disp. 25,
p. 227, T. 14.

that there is a Purgatory]. And I have
purposely said ' modern,' because all the
ancient Greek Fathers and Doctors have
recognized a purgatorial place.

FRANCISCUS SIXTUS OF SIENNA.

Marcus, Ephesi episcopus, in Apolo
gia, quam pro Graecis, Purgatorium reji-
cientibus, in Concilio Basileae obtulit, ex-
aminans haec verba Chrysostomi (Homil.
g in 1 Cor., Salvus erit, quasi per ignem),
asseverit eum nihil unquam, aut verbis
expressisse, aut cogitasse, de Purgatorio.
— Bibl., L. 6, ann. 25g, p. 584, C.

Marcus, Bishop of Ephesus, in the
Apology which he offered for the Greeks
who rejected Purgatory at the Council of
Basle, examining these words of Chrysos
tom in Hom. g in 1 Cor. : He shall be
saved as by fire ; asserts that he never
expressed anything in words concerning
Purgatory, or ever thought of it.

Century XVII.
GREGORY OF VALENTIA, JESUIT.

Expresse autem purgatorium negarunt
Waldenses haeretici, ut refert Guido Car-
melita. Item schismatici Graeci recenti-
ores, ut ex Concilio Florentino apparet.- —
DePurg., c, 2, p. 8g5.

But the heretical Waldenses have
expressly denied a Purgatory, as Guido
Carmelita relates. Likewise the modern
schismatical Greeks, as is apparent from
the Council of Florence.

Century XVIII.
EUSEBIUS RENAUDOTUS.

Et dum ne tertium ilium locum quem
Purgatorium, appellamus, agnoscant, sanc
tos de coelo deturbent, nullus alius ani-
mabus fidelibus, praeter infernum relin-
quitur. — Observat. in Liturg. Syriac, p.
105, T. 2.

And while, lest they acknowledge that
third place which we call Purgatory, they
oust the saints from heaven, no other place
is left to faithful souls but the infernal
regions.

PAPAL SUPREMACY.

Chapter I.
Primacy of St. Peter and the Equality of the Apostles.
THE CHURCH OF ROME.
The Church of Rome holds that Christ gave to St. Peter the
primacy of the whole Church, the other. Apostles depending from him
as the head ; that he was the rock upon which the Church was founded ;
that to him first of all Christ intrusted the "keys" of the kingdom of
heaven, thereby conferring upon him a peculiar power, and to him alone
He committed the care and oversight of His flock.

ROBERT BELLARMINE, CARDINAL AND JESUIT.

Est enim revera non simplex error,
sed perniciosa haeresis negare B. Petri
primatum a Christo institutum.
Quod illi [Apostoli] agebant, Petrus
per illos agebat, a quo .illi tanquam a
capite et imperatore suo pendebant. — De
Rom. Pont., L. i, c. io, 16, p. I3g, H.,
147, A., T. 1.

For it is, in truth, not a simple error,
but a pernicious heresy to deny that the
primacy of the blessed Peter was instituted
by Christ. What the Apostles did, Peter did
through them ; from whom they depended
as on their head and commander.

SCRIPTURE.

Douay Version.
Matt. 16 : 18, ig. And I say to thee :
That thou art Peter ; and upon this rock
I will build My church, and the gates of
hell shall not prevail against it.
And I will give to thee the keys of
the kingdom of heaven. And whatsoever
thou shalt bind upon earth, it shall be
bound also in heaven : and whatsoever
thou shalt loose on earth, it shall be loosed
also in heaven.

King James' Version.
Matt. 16 : 18, ig. And I say also
unto thee, That thou art Peter, and upon
this rock I will build My church, and the
gates of hell shall not prevail against it.
And I will give unto thee the keys of
the kingdom of heaven : and whatsoever
thou shalt bind on earth shall be bound in
heaven ; and whatsoever thou shalt loose
on earth shalt be loosed in heaven.

39°

THE CATHOLIC FAITH.

391

John 21 : 17. 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 21 : 17. He saith unto him the
third time, Simon, son of Jonas, loves't
thou Me ? Peter was grieved because He
said unto him the third time, Lovest thou
Me ? And he said unto him, Lord, Thou
knowest all things ; Thou knowest that I
love Thee. Jesus saith unto hiiri, Feed
my sheep.

THE CATHOLIC CHURCH.
The Catholic Church believed that all the Apostles were endowed
by Christ with an equal share of honor and power. To be sure,
St. Peter had a sort of primacy, and so did St. James, St. John and
St. Paul ; that is, they were the leading Apostles. While of many of
the othefs we know scarcely anything, these four, by their writings and
preaching and their great zeal for the spread of the Gospel, are known
over the whole world. Many of the Fathers call St. James and St. Paul,
as well as St. Peter, the princes of the Apostles. St. Chrysostom, in
many passages, such was the love he bore St. Paul, seems to place him
far above St. Peter. Others call St. Peter and St. Paul the princes, or
first of the Apostles, asserting that in nothing is St. Paul inferior to
St. Peter.
SCRIPTURE.
Douay Version.
John 13 : 23. Now there was leaning
on Jesus' bosom one of His disciples,
whom Jesus loved.
lb. ig : 26, 27. When Jesus there
fore had seen His mother, and the disciple
standing, whom He loved, He saith to
His mother : Woman, behold thy son.
After that, He said to the disciple :
Behold thy mother. And from that hour
the disciple took her to his own.
lb. 21 : 7, 20. That disciple therefore
whom Jesus loved, said to Peter : It is the
Lord. Peter turning about, saw that disciple
whom Jesus loved following, etc.
2 Cor. 11 : 5. For I suppose that I
have done nothing less than the great
apostles.

King James' Version.
John 13 : 23. Now there was leaning
on Jesus' bosom one of His disciples,
whom Jesus loved.
Ibv. ig : 26, 27. When Jesus there
fore saw His mother, and the disciple
standing by, whom He loved, He saith
unto His mother: Woman, behold thy
son ! Then saith He to the disciple, Behold
thy mother ! And from that hour that
disciple took her unto his own home.
lb. 21 : 7, 20. Therefore that dis
ciple whom Jesus loved saith unto Peter,
It is the Lord.
Then Peter, turning about, seeth the
disciple whom Jesus loved following, etc.
2 Cor. 11:5. For I suppose I was
not a whit behind the very chiefeft apos
tles.

392

THE CATHOLIC FAITH.

lb. 12 : ii. — For in nothing am I
behind the very chiefest apostles, though
I be nothing.
Gal. 2 : g, II. And when James,
Cephas, and John, who seemed to be pil
lars, etc.
But when Peter was come to Antioch,
I withstood him to the face, because he
was to be blamed.

lb. 12 : II. — For I have no way come
short of them that are above measure
apostles : although I be nothing.
Gal. 2 : g, II. And when they had
known the grace that was given to me,
James and Cephas and John, who seemed
to me to be pillars, etc.
But when Cephas was come to Anti
och, I withstood him to the face, because
he was to be blamed.

Century I.
CLEMENT I., BISHOP OF ROME.
Clemens Jacobo Domino, et episco- Clemens to his Lord James, and the

porum episcopo. — Ep. ad Jacob, (op.
spurium), p. 617, T. 1, Cotel.
Jacobum episcoporum principem. —
Recognit. (op. spurium), L. 1, c. 68, p.
50g, T. 1, lb. Century II.
JUSTIN MARTYR

Bishop of Bishops. \
James the prince of Bishops.

'0 paxdpio? 'AaddroXo? [Ilav-
oX?}, d rwv aaripwv aaryp xai
svdE/3sia? SiSddxaXo?,, x. r. X. —
Quaest. et Resp. ad Orthodox, (op. spu
rium) Resp. ad qu. ng, col. I36g, A., Pat.
Gr. T. 6.
TERTULLIAN, PRIEST

The blessed Apostle Paul, the father
of the fathers, and a teacher of piety, etc.

OF CARTHAGE.
Paulum Apostolum Christi, doctorem
nationum in fide et veritate, vas electionis,
ecclesiarum conditorem censorem discip-
linarum, etc. — De Pudic. , c. 14, p. 160,
Pars 2.
Bene, quod Petrus Paulo et in mar-
tyrio adaequatur.— De praescrip. Haeret.,
c. 24, p. 16, Pars 3. Century III.
ORIGEN, PRIEST OF ALEXANDRIA
Ei Si iai ri)v 'iva kxsivov
IHrpov vopiZsi? vad rov Beov oi-
xoSopsidBai rr/y addav 'ExxXydiav
povov , ri av cpydai? aspi 'Iwdvvov
rov rij? fipovri)? viov, y sxddrov
rwv daodrdXwv ; "AXXw? te apa
roXpydwpsv Xiysiv, on Her pov

Paul-, the Apostle of Christ, the teacher
of the nations in faith and truth, the vessel
of election, the founder of the churches,
the censor of discipline, etc.
It is well that Peter is equalled to
Paul in martyrdom even.

But if you consider that the whole
Church is built by God upon that one
Peter alone, what will you say of Johri1,
the son of thunder, or of each of the
Apostles ? Otherwise shall we dare to say
that the gates of hell shall not prevail
against Peter specially, but that they shall

THE CATHOLIC FAITH.

393

fjiv iSiw? avXai aSov ov xandxv-
dovdi, rwv Si Xoiawv daodrdXwv
xai rwv teXsi'wv xazidxvdovdiv ;
Ovxi Sk xai kai rtdvrwv xai kcp
kxddzw avrwv to aposipypivov, to
IlvXai aSov ov xandxvdovdiv av
ry?, yivszat; xai zd. 'Eal ravry
ry air pa oixoSopydw pov ryv 'Ex-
xXydiav : Apa Si . tw IHrpw povw
SiSovrai vad zov Kvpiov ai xXsi-
Ss? rrj? twv ovpavwv fiadiXsia?,
xai ovSsi? e.zspo? zwv paxapj.wv
avzd? Xyipszai; — In Matt. 16, T. 12,
c. 11, col. 1000, 1001, A., Pat. Gr. T. 13.

prevail against the other Apostles and
perfect men ? But does not that which is
said above, The gates of hell shall not
prevail against her; and, Upon this rock
will I build My church ; apply to all and
each one of them ? But are the keys of
the kingdom of heaven given to Peter
alone by our Lord, and shall no other one
of those blessed men receive them ?

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Nam nee Petrus, quem primum Dom
inus elegit et super quem aedificavit eccle
siam suam, cum secum Paulus de circum-
cisione postmodum disceptaret, vindicavit
sibi aliquid insolenter aut arroganter as-
sumit, ut diceret, se primatum tenere et ob-
temperari a novellis et posteris sibi potius
oportere, nee despexit Paulum, quod ec
clesiae prius persecutor fuisset, sed con
cilium veritatis admisit et rationi legitimae,
quam Paulus vindicabat, facile consensit,
etc. — Ep. 71, c. 3, p. 204, 205.
Hoc erant utique et caeteri apostoli,
quod fuit Petrus, pari consortio praediti
et honoris et potestatis, sed exordium ab
unitate proficiscitur.— De unit. Eccl. , c. 4,
p. ng.

For neither did Peter, whom our Lord
chose first, and upon whom He built His
Church, when Paul afterwards disputed
with him concerning circumcision, inso-.
lently arrogate, or arrogantly usurp any
thing to himself, so as to say that he held
the primacy, and that he ought rather to
be obeyed by those who were younger and
later than himself, nor did he despise Paul
because he was once a. persecutor, of the
Church, but admitted the counsel of the
truth and readily consented to the correct
reason which Paul laid claim to.
What Peter was, this indeed were the
rest of the Apostles, possessed of an equal
share of honor and power ; but the begin
ning proceeds from unity.

Century IV.
EUSEBIUS, BISHOP OF CAESAREA.
LTpwro? ye roi aavrwv d iepd? The holy Apostle Paul, the first of
daddzoXoi HavXo?, x. z. X. — De all, etc.
Praep. Evang., L. 1, c. 3, col. 32, B.,
Pat. Gr. T. 21.
CYRIL, BISHOP OF JERUSALEM.
Ilizpo? xai llavXo? aapaysvd- Peter and Paul being present, the
psvoi, oi zy?'ExxXydia? -apodrdrai- rulers of the Church.
—Catech. 6, c. 15, col. 561, Pat. Gr. T. 33.

394

THE CATHOLIC FAITPI.

EPIPHANIUS, BISHOP OF CONSTANTIA.

KaradraBivro? svBv? 'Iaxwfi
rov dSsXcpov Kvpiov xaXovpivov
xai 'AaodroXov, 'Eaidxdaov apw-
rov, x. r. X. — Haer., 2g, c. 3, p. ng,
A., T. 1.
Kai apwro? ovro? ['Iaxwfi] si-
Xycps ryv xaBiSpav ri)? 'Eaidxoay?,
, w xexidrsvxs Kvpio? rdv Bpdvov
avrov iai ry? yy? apwrw- — Haer.
78, c 7, p. I03g, C.

James, who was called the brother of
our Lord and now His Apostle, was ap
pointed the first Bishop, etc.

James did first receive the episcopal
chair, to whom first our Lord did intrust
His own throne upon earth.

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE.

IHrpo? xai 'Idxwfio? xai 'Iwdv-
vy?, oi apd rwv dXXwv xai ovrs?
xai dpiBpovpsvoi. — Hom. 26 de Mod
erate p. 442 [454?]. AB., T. 1.

Peter, and James, and John, who
both were indeed, and were reckoned
before the others.

AMBROSE, BISHOP OF MILAN.

Nee Paulus inferior Petro, quamvis
ille Ecclesiae fundamentum, et hic sapiens
architectus sciens vestigia credentium fun-
dare populorum : nee Paulus inquam, in-
dignus apostolorum collegio, cum primo
quoque facile conferendus, et nulli secun-
dus. Nam qui se imparem nescit, facit
aequalem. — De Sp. Sanct., L. 2, c. 13,
u. 158, col. 776, Pat. Lat. T. 16.

Nor is Paul inferior to Peter, although
the one is a foundation of the Church and
the other (Paul) a wise architect who can
establish the feet of the believing people :
nor is Paul, I say, unworthy of the Apos
tolic college, and can readily be compared
with the first, and is second to none. For
he who knows that he is inferior to none,
makes himself an equal.

ST. JEROME, PRIEST.

Et tamen Joannes, unus ex discipulis,
qui minimus traditur fuisse inter Aposto
los, et quem fides Christi virginem reper- *
erat, virgo permansit : et idio plus amatur
a Domino, et recumbit super pectus Jesu.
Et quod Petrus, qui uxorem habuerat, in-
terrogare non audet, ilium rogat ut inter-
roget. Et post resurrectionem, nunciante
Maria Magdalene, quod Dominus resur-
rexisset, uterque cupurrit ad sepulchrum,
sed ille praevenit. Cumque essent in
navi, et piscarentur in lacu Genesaret,
Jesus stabat in litore, nee sciebant Apos-

And yet John, one of the disciples
who is said to have been the least among
the Apostles, and whom the faith of Christ
had found a virgin, remained a virgin :
and on this account he was more beloved
by the Lord, and leaned upon Jesus'
bosom. And because Peter, who had a
wife, durst not interrogate Him, he asked
him to interrogate Him. And after the
resurrection, when Mary Magdalene an
nounced that the Lord had risen, both ran
to the sepulchre, but John came first.
And when they were in a ship, and were

THE CATHOLIC FAITH.

395

O

toli quem viderent : solus virgo virginem
agnoscit, 'et dicit Pefro : Dominus est.'
Rursusum, post auditam sententiam, quod
ab alio cingendus esset Petrus, et ducen-
dus quo nollet, et crucis fuisset illi passio
prophetata : et ille diceret : Domine, Quid
iste : nolens deserere Joannem, cum quo
semper fuerat copulatus, dicit ei Dominus.
' Si eum sic volo esse, quid ad te ? — Si
autem obnixe contenderit, Joannem vir
ginem non fuisse ; et nos amoris praeeipui
causam virginitatem diximus : exponat ille ;
si virgo non fuit, cur caeteris Apostolis
plus amatus sit ? ' At dicis, super Petrum
fundatur Ecclesia : licet idipsum in alio
loco super omnes Apostolos fiat, et cuncti
claves regni caelorum accipiant : et ex
aequo super eos Ecclesiae fortitudo soli-
detur : tamen propterea inter duodecim
unus eligitur : ut capite constituto, schis
matis tollatur occasio. Sed cur non Joan
nes electus est virgo? Aetati delatum
est,, quia Petrus senior erat : ne adhuc
adolescens, ac pene puer, progressae aeta-
tis hominibus praeferetur : etc. — Petrus
Apostolus est, et Joannes, Apostolus :
maritus, et virgo . sed Petrus Apostolus
tantum : Joannes et Apostolus, et Evan
gelista, et Propheta : Apostolus, quia
scripsit ad ecclesias ut magister : etc. —
Adv. Jovin., L. I, c. 14, p. 126, 127,
HABC, T. 2.

fishing upon the lake of Genesaret, Jesus
stood upon the shore, nor did the Apos
tles know whom they saw : the virgin
alone recognized the Virgin, ' and saith to
Peter - It is the Lord.' Again, after the
sentence had been heard, that Peter should
be girded by another and led whither he
would not, and the passion of the cross
had been prophesised to him : and he had
said : Lord, what shall this man do ? being
unwilling to desert John with whom He
had always been united, the Lord saith to
him : If I will have him so to be, what is
it to thee? — But if he shall strenuously
contend that John was not a virgin, and
we have said that virginity was the cause
of special love, let him show, if he was
not a virgin, why he was loved more than
the other Apostles ? But you say the
Church is founded upon Peter : though in
another place this very thing is done upon
all the Apostles, and all receive the keys
of the kingdom of heaven, and the strength
of, the Church is equally established upon
them : yet, moreover, one was chosen
among the twelve, that a head having
been established, the occasion of schism
might be removed. But why was not
John a virgin elected ? deference was paid
to age, because Peter was older ; lest one
who was yet a youth, and almost a boy,
should be preferred to men of advanced
age. — Peter was an Apostle, and John
was an Apostle : the married man, and the
virgin : but Peter was an Apostle only :
John both an Apostle and an Evangelist,
and a Prophet : an Apostle, because he
wrote to the Churches as a master : etc.

Baronius, unmindful of this passage of St. Jerome, says :

Ex his apparet, quam turpiter errent
qui primatum putant Petro collatum, quod
senior ceteris esset. — Annal. ad an. 31,
n. 24, p. g5, BC, T. I.
Petram et Andream Apostolorum prin-
cipes monstrat. — In Ps. 67 (op. spurium),
p. 82, D., T. 7.

From these it is apparent how dis
gracefully they err, who think that the
primacy was conferred upon Peter because
he was older than the rest.
He shows that Peter and Andrew are
the princes of the Apostles.

396

THE CATHOLIC FAITH.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Ei ydp d paxdpio? IlavXo?
aoXv to apaypa vxipsivsv, ovSsi?
Sk kxsivov psiZwv, aXX' ovSk ido?
idri. — Ad Stagir., L. I, c 7, p. 210, D.,
T. 1. Tivi Sk xai twv aXXwv dxodrd-
Xwv kxXsov ixryd ev d paxdpio? ov
ro? [IlavXo?]; Kai xdBsv dvd zyv
oixovpivyv daadav aoXv? iv roi?
dadvrwv idri drdpadiv ; IldBsv
ov aap' 'IovSaioi? xai "EXXydi pd-
Xidra xdvrwv BavpdZsxai ; Ovx
dxd xy? xwv ixidroXwv apery?; —
De Sacerd., L. 4, u. 7, p. 504, E., T. 1.
'Exsi ovv xpwrdroxo? 7) d Xpid
rd?, kSdxsi Sk rwv paByrwv xpwro?
sivai d IHrpo?, avrw Xpodipxov-
rai. — Hom. 58 al. 5g in Matt. 17, c. 1,
p. 65g, A., T. 7.
Kai op'a, psrd Ilirpov IlavXo?
cpBsyysrai, xai ovSsi? kaidropiZei •
'idxwfio? dvixsxai, xai ovx da.o-
aySd- exsivo? ydp yv r^y dpxyv
kyxexsipidpiv 0?. — Hom. 33 in Act.,
c 2, p. 281, B., T. g.
MdXXov Sk dv kvravBa dxov-
dwpsv, xdxsi advrw? avrdv dxvd-
psBa, si xai pi) aXydiov sdrwrs?,
aXX' oxpdpsBa advrw? kyyv? rov
Bpdvov rov fiadiXixov Xdpaovra,
svBa xd x£povfiip So^dZsi, i'vBa xd
2spaq>ip Xerarai. 'Exsi IlavXov
otpdpsBa psrd IHrpov, xai rov rwv
dyiwv x°pov xopvcpaiov dvra xai
apwrodrdryv, xai rij? dyday? dao-
Xavdopsv ri)? yvydia?. — Hom. 32 in
Rom., c. 2, p. 834, EA., T. g.
Kai ydp [IlavXo?'] rrj? dixov-
pivy? daddroXo? i/v. — Horn. 21 in 1
Cor., u. 2, p. 211, E., T. 10.
'Iddnpo? [IlavXo?] wv avrw
[Ilirpw] (aXiov yap ovSkv kpw
riw?), x. r. X. — In Galat. 1, c. 11, p.
804, D., T. 10.
Kai [IlavXo?] Ssixvvdiv avroi?
vadnpov ovra Xoiadv, xai ov roi?

For if the blessed Paul endured so
great a work, no one is greater than he ;
yea, no one his equal.

Wherefore did that blessed man Paul
have a prerogative among the other Apos
tles? And why, throughout the whole
earth, is he much in the mouths of all
men ? Wherefore, not among us only,
but among the Jews and the Greeks also,
is he the object of wonder to all ? Is it
not from the power of his Epistles ?
Since, then, Christ was a first-born
child, and Peter seemed to be the first of
the Apostles, they come to him.

And see : after Peter, Paul speaks,
and no man restrains him ; James waits,
and does not leap up ; for he was intrusted
with the principate.

But if we shall hear him here, we
sha^l see him there also, though we do not
stand near, yet we shall see him shining
near the royal throne, where the cherubim
sing the glory, where the seraphim are
flying. There shall we see Paul with
Peter, both a chief and a leader of the
choir of the saints, and we shall enjoy his
true love.

For Paul was the Apostle of the
world. Paul is equal in honor to Peter, for I
will say no more, etc.

And further, Paul shows that he was
equal in dignity to them, and does not

THE CATHOLIC FAITH.

397

aXXoi? savrdv, aXXd r<a xnpvcpaiw
dvyxpivEl, Ssixvv? on rij? avri)?
snadro? daiXavdsv d^ia?. — In Galat.
2, c. 3, p. 8n, EA., T. io.
OvSsi? HavXov i'do? yv. — Hom.
8 in 2 Tim. 3, c. 3, p. 767, B. T. 11.

compare himself to the other, but to the
leader ; showing that each enjoyed the
same honor.
No one was equal to Paul.

Horn. 8, Contr. Ahom. de petit, fil. Zeb., p. 633, CDE., T. 1
Hom. 29 in 2 Cor., c. 4, p. 767, C, T. 10.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

— Tanquam et ipse caput et princeps
. Apostolorum, quod de se ipsi dixerunt,
existent 'quibusdam quidem odor vitae in
vitam, quibusdam vero odor mortis in
mortem.' — Tract. 8g in Joan. Evang., n.
I, col. 1857, Pat. Lat. T. 35.
Quod Petro commendatum est, quod
Petro mandatum est, non Petrus solusj
sed etiam alii Apostoli audierunt, tenue-
runt, servaverunt, maximeque ipse consors
sanguinis et diei apostolus Paulus. — Serm.
2g6. In Nat. Apost., c. 4, n. 5, col. 1354,
lb., T.38.
— Et tanti Apostolatus meruit [Paulus]
principatum. — De pec. merit, et remiss.,
L. 2, c. 13, u. 20, col. 163, lb., T. 44.
Sicut Apostolus cum dicitur, si non
exprimatur quis Apostolus, non intelligitur
nisi Paulus : quia pluribus est Epistolis
notior, et plus omnibus illis laboravit. —
Contr. duas epist. Pelag., L. 3, c 3, n. 4,
col. 58g, 5go, lb.

As also the head and prince of the
Apostles, as they said concerning them
selves, "was to some indeed an odor of
life unto life, but to others an odor of
death unto death."
What was commended to Peter, what
was intrusted to Peter, not Peter only, but
the other Apostles also heard, held and
observed, and especially that companion
of his blood and day (martyrdom), the
Apostle Paul.
Paul merited the principate of so-
great an apostleship.
As when we say ' the Apostle, ' if we
do not express what Apostle, Paul alone
is understood : because he is better known
from his many Epistles, and labored more
than they all.

GAUDENTIUS, BISHOP OF BRESSE.

Quem cui praeponere audeam, nescio ;
cum Dominus eos sub una confessione
aequales in passione monstravit. — Serm.
20 de Petro et Paulo, col. gg6, Pat. Lat.
T. 20.
CYRIL, BISHOP, OF ALEXANDRIA

Which I shall dare prefer to the other,
I know not ; since the Lord has shown
that they are equal in passion in one con
fession.

Denique Petrus et Joannes aequalis
sunt alteruter dignitatis, propter quod et
apostoli et sancti discipuli esse monstran-
tur. — In Cone Ephes. Pars prim., c 26,
col. g62, E., T. 3, L. and C.

Peter and John are equal in dignity,
one to the other, because they are shown
to be Apostles and holy disciples also.

398

THE CATHOLIC FAITH.

The great Paul, the master of the
world. Wherefore the wise Paul, the best
architect of the Churches.

THEODORET, BISHOP OF CYRUS
Kai d piya? [IlavXo?] 8k ri)?
oixovpsvy? SiSddxaXo?. — Ep. 83 ad
Dioscor., p. 1147, T. 4.
Aidroi rovro xai IlavXo? d
xavdopo?, d rwv kxxXydiwv dpid-
ro? dpxirixTwv. — Ep. 146, Joan.
Oecon., p. 1263, T. 4.
JOHN CASSIANUS, ABBOT OF MARSEILLES.
Scribens Romanis divinus ille eccle- That holy master of the Churches
siarum magister, etc. — De Incarnat,, L. writing to the Romans.
3, c. 1, p. ig, T. 2.

MAXIMUS, BISHOP OF

TURIN.

Cum omnes beatissimi apostoli parem
gratiam apud Dominum sanctitatis ob-
tineant, nescio quo tamen pacto Petrus
et Paulus videntur prae caeteris peculiari
quodam fidei virtute praecellare. — Ambo
igitur claves a Domino perceperunt, scien-
tiae iste, ille potentiae. — Ergo beati Petrus
et Paulus eminent inter universos aposto
los et peculiari quadam praerogativa prae-
cellunt. Verum inter ipsos quis cui prae-
ponatur incertum est. Puto illos aequales
esse meritis, quia aequales sunt passione ;
et simili eos fidei devotione vixisse, quos
simul videmus ad martyrii gloriam per-
venisse. — Hom. 72, Hom. 5 de nat. SS.
Pet. et Paul., col. 402, 403, Pat. Lat. T.
57-

Seeing that all the blessed Apostles
obtain before the Lord an equal grace of
sanctity, yet I know not in what way Peter
and Paul seem to excel all the rest by a
certain peculiar virtue of faith. — Both,
therefore, received of the Lord the keys,
the latter of knowledge, the other of
power. — Therefore, the blessed Peter and
Paul are eminent among all the Apostles,
and are distinguished by a certain peculiar
prerogative. But between themselves,
which is to be preferred to the other is
uncertain. I think they are equal in
merits, because they are equal in passion ;'
and they lived with a similar devotion of
faith, whom we see have come to the glory
of martyrdom.

Century VI.
GREGORY THE GREAT, BISHOP OF ROME.

Numquid nam nescis quoniam Paulus
Apostolus Petro Apostolorum primo in
principatu Apostolico frater est ?
Petr. — Scio plane, nee dubium est
quia etsi minimus omnium Apostolorum,
plus tamen omnibus laboravit. — Dial.,
L. 1, c. 12, col. .205, T. 2.
Sed qui talis extitit Christum prose-
quens, ad Christum conversus, caput effec-
tus est nationum : quia obtinuit [Paulus]
totius ecclesiae principatum. — In 1 Reg.,
c. 5, L. 4, u. 28, col. 250, C, T. 3.

For are you ignorant that the Apostle
Paul is brother in apostolic pre-eminence
to Peter, the first of the Apostles ?
Peter. — I know it, certainly ; nor is
there, any doubt that although he was the
last of all the Apostles, he labored never
theless more than all.
But he who was such an one, a
persecutor of Christ, being converted to
Christ, was made the head of the nations ;
for he [Paul] obtained the principate of
the whole Church.

THE CATHOLIC FAITH.

399

ISIDORE, BISHOP OF SEVILLE.

Caeteri Apostoli cum Petro par con
sortium honoris et potestatis acceperunt,
qui etiam in toto orbe dispersi, evangelium
praedicaverunt. — De offic. eccl., L. 2,
c. 5, p, 4°2. C-

The other Apostles received an equal
share of honor and power with Peter, who
also, scattered over the whole earth,
preached the Gospel.

Century VII.
AGATHO, BISHOP OF ROME-

— Toi? paxapioi? Xeirovpyoi?
Hirpw xai LTavXw roi? ra)?' daod-
rdXwv xopvcpaioi?. — Ep. ap. Cone
Const. III., col. 705, E., T. 7, L. and C.

The blessed ministers, Peter and Paul,
the leaders of the Apostles.

Century VIII.
VENERABLE BEDE, PRIEST.

Commendat enim nobis beatissimus
Evangelista et Apostolus Joannes privile-
gium amoris praecipui, quo caeteris am
plius meruit honorari a Domino. — Hom.
35, p. 258, T. 5.

For the blessed Evangelist and Apos
tle John commends to us the privilege of
especial love, whereby he deserved to be
honored ,by his Lord more than the rest.

HADRIAN I., BISHOP OF ROME.

— Beatorum principum Apostolorum
Petri et Pauli — Ep. 3 ad Carol. Mag.,
col. 530, C, T. 8, L. and C.
— Tov dyiov Hirpov xai Ilav-
Xov rwv xopvcpaiwv daodrdXwv. —
Ep. Const, et Iren. ap. Cone Nic II.,
Act. 2, col. 748, B., lb.

The blessed princes of the Apostles,
Peter and Paul.

The blessed Peter and Paul, the
princes of the Apostles.

PAULINUS, BISHOP OF AQUILEIA.

Non impar Paulus huic [Petro] doctor
gentium,
Electionis templum sacratissimum :
In morte compar in corona particepes,
Ambo lucernae et decus Ecclesiae
In orbe claro coruscant vibramine.
— Hymn. 2 in Nat. sanct. Apost.
Pet. et Paul., col. 489, Pat. Lat. T. 99.

Nor is Paul, the teacher of the na
tions, the sacred temple of election, in
ferior to Peter : he is his equal in death,
his partner in the crown. Both of them,
lights and ornaments of the Church, shine
in the universe with bright splendor.

400 THE CATHOLIC FAITH.
Century IX.
RABANUS MAURUS, ARCHBISHOP OF MENTZ.
Verum inter ipsos quis cui praepona- But between themselves, which is to
tur incertum est. Puto enim illos aequales be preferred to the other is uncertain.
esse meritis, qui aequales sunt passione. — For I think they are equal in merits who
Hom. 27 in Nat. SS. Apost. Pet. et Paul., are equal in passion.
col. 53, A., Pat. Lat. T. no.
Century XI.
GERARDUS, BISHOP OF CAMBRAY.
Siquidem et caeteri Apostoli cum The other Apostles also have received
Petro pari consortio honoris et potestatis an equal share of honor and power with
acceperunt.— Ep. Act. Synod. Attrebat., Peter.
c. 6, col. 1294, A., Pat. Lat. T. 142.
THEOPHYLACTUS, ARCHBISHOP OF ACRIDA.
'"On ovSkv vdripyda,' rovrid- 'lam inferior in nothing ; that is, I
riv, ov xavdaev r/XBov twv peyd- come not behind those great Apostles
Xwv dxodrdXwv twv Xspi Ilirpov. about Peter.
— In 2 Cor. 12 : n, p. 313, D., T. 2.
Century XII.
EUTHEMIUS, A MONK.
"Easira Sk UavXw ro5 xopvcpaiw But afterwards he was united to Paul,
dvvappodBsi? xai Siacpspdvrw? oi- the leader, and became his particular
KEiwBsi?, xai ysyovw? dxdXovBo? friend and disciple and fellow-traveller,
avrw xai dvvixSypo?, xaBdasp St) as also Mark of Peter the leader.
aai Ilirpov rov xopvcpaiov, Map-
xd?. — Praef. in Luc, p. 200, T. 2.
GEORGE CEDRENUS, MONK.
Ovro? [Nipwv] dvsiXs rov? xo- Nero put to death Peter and Paul,
pvcpaiov? dxodrdXov? Ilirpov xai the leaders of the Apostles,
UavXov. — Compend. Hist., L. 1, p. 163,
B., T. 7. Byzant. Hist. Script.
Century XV.
NICOLAUS DE CUSA, CARDINAL.
Scimus quod Petrus nihil plus potes- We know that Peter received no more
tatis a Christo recepit aliis apostolis, — power from Christ than the other Apos-
nihil enim dictum est ad Petrum, quod ties ; for nothing was said to Peter whifch
etiam aliis dictum non sit. — Ideo recte was not also said to the others. There-
dicimus omnes apostolos in potestate cum fore we rightly say that all the Apostles
Petro aequales. — De Cath. concord, L. 2, were equal with Peter in power.
c. 13, fol. 23, col. 2,' T. 3.

THE CATHOLIC FAITH.

401

Century XVI.
FRANCISCUS DE VICTORIA.

Sed super est dubium, An aequalem
[potestatem] acceperint cum Petro : Nam
haec etiam quaestio in utranque partem
habet assertores. Sed quia ad majora
festinanti non vacat utriusque partis fun-
damenta tradere pro sententia, quam veri-
orem puto, pono conclusionem, apostoli
omnes habuerunt aequalem potestatem
cum Petro.— rSed potius prbbatur ex gestis
Apostolorum ipsorum, qui ubique terra-
rum constituebant ecclesias, et episcopos,
et leges ferebant pro potestate : nee ap-
paret quid Petrus posset, dimissis his, quae
ad solum summum pontificem attinent,
quod non et alii. Et Paulus ad Gala. 1
et 2, satis defendit se parem potestatem
cum Petro habere. Haec est aperte sen
tentia Cypriani in Epistola de unitate
ecclesiae ad Novatianum : Et habetur 24,
q. 1, Ego dico tibi hoc, Utique erant
caeteri Apostoli, quod Petrus, pari con
sortio praediti, et honoris, et potestatis.
Nee audienda est glo. dicens hoc debere
intelligi in ordine et dignitate consecra-
tionis, non in potestatis plenitudine : ut
patere potest ipsam epistolam divi Cypri
ani Iegenti. — De pot. eccl. relect. 2, qu.
2, n. 10, fol. 64, 65.

But, besides, there is a doubt, Whether
they received equal power with Peter : for
this question also has advocates on both
sides. But because, since we are hasten
ing to greater things, we have no leisure
to deliver the foundations of each side for
sentence, I lay down the conclusion, which
'I regard the truest, that all the Apostles
had equal power with Peter. — But it is
rather proved from the acts of the Apos
tles themselves, who everywhere thraugh-
out the whole earth established churches
and enacted laws in power : nor does it
appear what Peter, apart from those things
which pertain to the chief pontiff alone,
could do which the others also could
not. And Paul, in Galat. 1 and 2, suffi
ciently defends that he has equal power
with Peter. This is clearly the opinion of
Cyprian in his Epistle, On the Unity of
the Church, to Novatian : and is contained
in 24, q. 1, Ego dico tibi hoc, What Peter
was, this indeed were the rest of the
Apostles, possessed of an equal share both
of honor and power. Nor must we heed
the Gloss, saying this ought to be under
stood in the order and dignity of conse
cration, not in the fullness of power : as
can be evident to one who reads the
Epistle itself of St. Cyprian.

Chapter II.
All the Apostles are called Foundations, and the
Church is said to be Built upon Them.

THE CATHOLIC CHURCH.
SCRIPTURE.

King James' Version.
Ephes. 2 : 20. And are built upon the
foundation of the apostles and prophets,
Jesus Christ Himself being the chief cor
ner-stone ;

Douay Version.
Ephes. Z : 20. Built upon the foun
dation of the apostles and prophets, Jesus
Christ Himself being the chief corner
stone ;

402

THE CATHOLIC FAITH.

Rev. 21 : 14. And the wall of the
city had twelve foundations, and in them
the names of the twelve apostles of the
Lamb.

Apoc. 21 : 14. And the wall of the
city had twelve foundations, and in them,
the twelve names of the twelve apostles of
the Lamb.

Century III.
ORIGEN, PRIEST OF ALEXANDRIA.
In Matt. 16, T, 12, c. n, col. 1000, 1001, Pat. Gr. T. 13. Cited
on page 393. Century IV.
BASIL, BISHOP OF CAESAREA.

'HixoSdpyrai ydp [kxxXydia] kai
rw BepeXiw rwv daodrdXwv xai
xpocpyrwv sv twv dpiwv yv xai d
Ilirpo?, kcp' y? xai air pa? kayyysi-
Xaro d Kvpio? oixoSouydsiv avrov
ryv kxxXydiav. — In Is. 2, n. 66, p.
604, T. 1, D.

The Church is built upon the founda
tion of the Apostles and prophets : Peter
also was one of the mountains ; upon
which rock also the Lord promised to
build His Church.

AMBROSE, BISHOP OF MILAN.

Si Petrus fundamentum est Ecclesiae,
sicut et caeteri apostoli, quemadmodum
praesens lectio aperte demonstrat ; ergo
super ipsum aedificata est, sicut et super
caeteros : si vero super Petrum Ecclesia
aedificata non est, ergo nee super cae
teros ; falsa ergo est hujus Joannis prae
sens assertio, quia dicit duodecim apos
tolos duodecim fundamenta esse ecclesiae.
— Expos, in Apoc. (op. spurium) de vis.
sept., col. g4g, O, Pat. Lat. T. 17.

If Peter was a foundation of the
Church, as also the other Apostles, as the
present lesson openly demonstrates ; there
fore she is built upon him, as also upon
the others : but if the Church is not built
upon Peter, therefore neither is it built
upon the others. The present assertion
of this John is false, therefore, because he
says that the twelves Apostles are the
twelve foundations of the Church.

ST. JEROME, PRIEST.

At dicis, super Petrum fundatur Eccle
sia : licet id ipsum in alio loco super om
nes Apostolos fiat ; et cuncti claves regni
caelorum accipiant : et ex aequo super eos
Ecclesiae fortitudo solidetur. — Adv. Jo-
vin., L. 1, c. 14, p. 127, B., T. 2.
Quos nos possumus dicere fundamen
ta ? Apostolos. — In Ps. 86 (op. spurium),
p. 108, D., T. 7.

But you say the Church is founded
upon Peter : though in another place this ,
very thing is done upon all the Apostles,
and all receive the keys of the kingdom of
heaven, and the strength of the Church is
equally founded upon them.
Whom can we call the foundations ?
the Apostles.

THE CATHOLIC FAITH.

403

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

' Dispersa sunt omnia ossa mea ' : quid
sunt ossa, nisi corporis firmamenta ? Cor
pus autem Christi, Ecclesia : firmamenta
autem ecclesiae qui, nisi Apostoli, qui
etiam columnae alibi nuncupantur? — Ep.
140, Honorat., c. 14, n. 36, col. 553, Pat.
Lat. T. 33.
Quare sunt fundamenta Apostoli et
Prophetae ? Quia eorum auctoritas portat
infirmitatem nostram. —In Ps. 86, n. 4,
col. 1 103, lb., T. 37.

' All my bones are scattered ' : what
are bones but -the supports of the body?
But the body of Christ is the Church : yet
who are the supports of the Church but
the Apostles, who are elsewhere called
columns also ?
Wherefore are the Apostles and proph
ets foundations ? Because their authority
supports our infirmity.

Century XVI.
FRANCISCUS SIXTUS OF SIENNA.

Credimus enim, et certa fide fatemur,
Christum esse primum ac potissimum to
tius ecclesiastici aedificii fundamentum ;
sed super hoc etiam fundamentum, asseri-
mus alias Petras superimpositas, nempe
Petrum, et caeteros Apostolos, quos Joan
nes in Apocalypsi nominat duodecim fun
damenta coelestis Hierusalem. — Biblioth.,
L. 6, annot. 68, p. 4g6, D.

We believe and confess with certain
faith that Christ is the first and principal
foundation of the entire ecclesiastical edi
fice ; but upon this foundation also, we
assert that other rocks were placed, name
ly, Peter and the other Apostles, whom
John, in the Apocalypse, names the twelve
foundations of the heavenly Jerusalem.

Chapter III.
The Keys were Intrusted to All the Apostles.

THE CATHOLIC CHURCH.

SCRIPTURE.

King James' Version.

Matt. 18 : 18. Verily I say unto you,
Whatsoever ye shall bind on earth shall
be bound in heaven ; and whatsoever ye
shall loose on earth shall be loosed in
heaven. John 20 : 23. Whatsoever sins, ye
remit, they are remitted unto them ; and
whatsoever sins ye retain, they are re
tained.

Douay Version.

Matt. 18 : 18. Amen I say to you,
whatsoever you shall 'bind upon earth,
shall be bound also in heaven : and what
soever you shall loose upon earth, shall be
loosed also in heaven.
John 20 : 23. Whose sins you shall
forgive, they are forgiven them : and
whose sins you shall retain, they are re
tained.

404 THE CATHOLIC FAITH.
Century III.
ORIGEN, PRIEST OF ALEXANDRIA.
'Apa Sk rw LTirpw povw SiSov- But are the keys of the kingdom of
rai vxd rov Kvpiov ai xXsiSsi rjji heaven given to Peter alone by our Lord,
rtar ovpavwv fiadiXsiai , xai ovSsii and shall no. other one of those blessed
srspoi rwv paxapiwv avrd? Xyips- men receive them?
ran;— In Matt. 16, T. 12, c. 11, p. 1000,
1001, Pat. Gr. T. 13. Century IV.
HILARY, BISHOP OF POICTIERS.
Tanta, et tam Deo propria vos, o So great things, and so peculiar to
sancti et beati viri, et ob fidei vestrae God, ye, O holy and blessed men, and
meritum claves regni coelorum sortiti, et who for the reward of your faith have re-
ligandi ac solvendi in caelo, et in terra jus ceived the keys of the kingdom of heaven,
adepti, gesta esse per Dominum nostrum and obtained the right of binding and
Jesum Christum Dei filium videratis. — loosing in heaven and upon earth, have
De Trin., L. 6, c. 33, p. 66, T. 1. seen performed through our Lord Jesus
Christ the Son of God.
Apostoli coelorum claves sortiti sunt. The Apostles have obtained the keys
— Tract, in Ps. 52, c. g, p. 244. of the heavens.
OPTATUS, BISHOP OF MILEVIS.
Claves regni coelorum communicandas Peter alone received the keys of the
caeteris, solus [Petrus] accepit. — Contr. kingdom of heaven, to be communicated
Parmen., L. 7, col. 411, T. 2, La B. to the rest.
AMBROSE, BISHOP OF MILAN.
Tibi, inquit, dabo claves regni coe- To thee, He said, will I give the keys
lorum, ut et solvas et liges. — Quod Petro of the kingdom of heaven, that you may
dicitur, apostolis dicitur.. — In Ps. 38, c. both loose and bind. — What is said to
37, col. 1057, Pat. Lat. T. 14. Peter, is said to the Apostles.
ST. JEROME, PRIEST.
— Cuncti claves regni coelorum accip- All receive the keys of the kingdom
iant. — Adv. Jovin., L: I, 1-. 14, p. 127, of heaven.
B., T. 2.
AURELIUS AUGUSTINE, BISHOP OF HIPPO.
Dictum est ministris Apostolis, ' Quae It was said to the Apostolic ministers,
solveritis in terra, soluta erunt et in coelo.' Whatsoever ye shall loose upon earth,
— Tract. 22 in Joan., n. 7, col. 1578, shall be loosed in heaven also.
Pat. Lat. T. 35.

THE CATHOLIC FAITH. 405
Numquid istas claves Petrus accepit, Did Peter receive these keys, and did
et Paulus non accepit ? Petrus accepit, et Paul receive them not ? Did Peter receive
Joannes et Jacobus non accepit, et caeteri them, and did John and James and the
Apostoli ?— ^Serm. 149, c. 6, n. 7, col. 802, rest of the Apostles receive them not ?
lb., T. 38.
Century V.
LEO THE GREAT, BISHOP OF ROME.
' Tibi dabo claves regni coelorum, ' To thee will I give the keys of the
etc' Transivit quidem etiam in Aposto- kingdom of heaven, etc' The right of
los alios jus istius potestatis, sed non this power passed to the other Apostles
frustra uni commendatur quod omnibus also, but not without cause is that com-
intimetur. — Serm. 83 (al. 80) in Nat. S. mended to one which is announced to all.
Pet., 1.. 2, col. 430, A., Pat. Lat. T. 54.
Century IX.
PHOTIUS, BISHOP OF CONSTANTINOPLE.
Ei ydp xai apd? Uirpov Ei'py- For although it is spoken to Peter,
rai ¦ dXX' ovv kv apodwaw rov yet in the person of the leader, this power
xopvcpaiov, xai roi? Xoiaoi? xwv was given to the rest of the Apostles also.
paByxwv y xoiavxy k^ovdia iSi-
Soro. — Cod. 280 in Eulog., L. 2, contr.
Nest., col. 1600.
, Century XI.
THEOPHYLACTUS, ARCHBISHOP OF ACRIDA.
Ei. ydp xai apd? Uirpov povov For although it was spoken to Peter
s'ipyrai xd, Soodw doi, dXXd xai alone ; I will give thee ; yet it is given to
xddi roi? daodxdXoi? SiSoxai. — In all the Apostles also.
Matt. 16, p. 85, D., T. 1.
Century XVII.
NICOLAUS RIGALTIUS.
Dixit igitur Petro : dabo tibi claves : He said therefore to Peter : I will
At non dixit: Dabo tibi soli. — In Ep. give thee the keys. But He said not: I
Firmil. ad Cyp., Ep. 75, p. 148. will give them to thee alone.

Chapter IV.
The Command, "Feed My Sheep," Given to All.
THE CHURCH OF ROME.
A DOCTRINAL CATECHISM.
Q. What do you conclude from the above commission [Feed My
Sheep], given only to Peter 2

406

THE CATHOLIC FAITH.

A. That Christ gave the charge of the whole Church, pastors and
people, sheep and lambs, to Peter alone. — On the Head of the Church,
c. i, p. 155, 156.

THE CATHOLIC CHURCH.

SCRIPTURE.

King James' Version.

Douay Version.

Matt. 10 : 6. But go rather to the
lost sheep of the house of Israel.
Acts 20 : 28. Take heed therefore
unto yourselves, and to all the flock, over
the which the Holy Ghost has made you
overseers, to feed the church of God,
which He hath purchased with His own
blood.

Matt. 10 : 6. But go ye rather to the
lost sheep of the house of Israel.
Acts 20 : 28. Take heed to your
selves and to the whole flock, wherein the
Holy Ghost hath placed you bishops, to
rule the Church of God, which He hath
purchased with His own blood.

Century III.
THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Nam etsi pastores multi sumus, unum
tamen gregem pascimus et oves universas,
quas Christus sanguine suo et passione
quaesivit, colligere et fovere debemus, etc.
— Ep. 68, Steph., c. 5, p. 188.

For although we be many shepherds,
yet we feed one flock, and ought to collect
and foster all the sheep which Christ has
purchased with His own blood.

Century IV.

BASIL, BISHOP OF CAESAREA.

IHrps ydp, cpydi, cpiXsi? ps
aXiov rovrwv ; Iloipaivs rd apo-
fiard pov adds Sk roi? kcpey? aoi-
pidi xai SiSadxdXoi? ryv idyv aap-
sxovxs? k^ovdiav. — Const. Monast.,
c. 22, 11. 5, p. 818, T. 2.

Peter, He saith, lovest thou Me more
than these? Feed My sheep. And He
conferred upon all pastors and teachers
who should come afterwards an equal
power.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Aid xi xai xd aipa k^ixeev ;
"Iva xd apdfiara xrydyrai ravra,
a tw IHrpw xai roi? psr kxsivov
kvsxeipidsv. — De Sacerdot., L. 2, u. 1,
p. 454, B., T. 1.

Why did He shed His blood? That
He might purchase those sheep, which He
committed to Peter and his successors.

THE CATHOLIC FAITH.

407

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Non -ergo nos, sed ipsum amemus ;
et in pascendis ovibus ejus ea quae sunt
ejus, nos ea quae sunt nostra quaeramus.
— Sed si pastor bonus qui posuit animam
suam pro ovibus suis, ex ipsis ovibus tam
multos sibi martyres fecit ; quanto magis
debent usque ad mortem pro veritate cer-
tare, et usque ad sanguinem adversus pec
catum, quibus oves ipsas pascendas, hoc
est, docendas regendasque committit? —
Tract. 123 in Joan. Evang., u. 5, col.
1968, ig6g, Pat. Lat. T. 35.
Et cum ei dicitur, ad omnes dicitur,
' Amas me ? Pasce oves meas. ' — De
agone Christ., c. 30, n. 32, col. 308,
lb., T. 40.

Let us not love ourselves, therefore,
but let us love Him ; and in feeding His
sheep, let us seek those things which are
His, not those things which are ours. —
But if the good Shepherd, who laid down
His life for His sheep, made so many
Martyrs to Himself from these very sheep,
how much more ought they to contend
unto death even for the truth, and unto
blood even against sin, to whom He has
committed the feeding, that is, the teach
ing and ruling of the sheep themselves ?
And when it is said to him, it is said
to all : ' Lovest thou Me ? Feed My
sheep.'

Chapter V.

The "Rock.

THE CHURCH OF ROME,
The Church of Rome understands Christ as referring to St. Peter
by the term " Rock " and as building His Church upon Him.

JOHN MALDONATUS, JESUIT.

Quemadmodum ergo dicit : tibi dabo
claves regni coelorum, ita dicit super hanc
petram, id est, super te aedificabo Eccle
siam meam. — In Matt. 16, p. 459, T. 1.

As therefore He saith : ' To thee will
I give the keys of the kingdom of heaven, '
so He saith : ' Upon this Rock,' that is,
'upon thee will I build My Church.'

A DOCTRINAL CATECHISM.
Q. Quote St. Matthew, chapter xvi.
A. "Thou art Peter, and upon this rock I will build My Church,
and the gates of hell shall not prevail against it."
Q. What is meant here by the word " rock " ?
A. Peter himself.— On the Head of the Church, c. 1, p. 154-

THE CATHOLIC FAITH.

THE CATHOLIC CHURCH.
Many of the Fathers consider the Rock upon which Christ built
His Church to be the great Faith of St. Peter in Him. Others consider
Peter's declaration, "Thou art the Son of the living God," as the Rock
upon which the Church is built. Others, again, regard Christ as the
Rock. These different interpretations really amount to the same thing.
It is upon Christ, the Head over all, and not upon St. Peter, His
servant, that the Church is reared as upon a sure foundation.
Section I.
The Rock — Peter's Faith.

Century IV.
HILARY, BISHOP OF POICTIERS.

Unum igitur hoc est immobile funda
mentum, una haec felix fidei petra Petri
ore confessa : ' Tu es Filius Dei vivi.' —
De Trin. , L. 2, c. 23, p. 46, T. 1.

This, therefore, is the one immovable
foundation ; this is. the one happy rock of
faith confessed by the mouth of Peter :
Thou art the Son of the living God.

EPIPHANIUS, BISHOP OF CONSTANTIA.

Kai d dpvydapsvo? apd? wpav
dyio? nirpo?, xai xopvcpaidcaco?
rwv 'AxodrdXwv , o? yiyovsv ypiv
dXyBw? drspsa Hirpa BspsXiovda
ryv xidnv rov Kvpiov, i<p y wxo-
Sdpyro y 'ExxXydia xard xdvra
rpdxov. — Haer. 59, c. 7, p. 500, A.,
T. 1.

St. Peter also, the leader of the Apos
tles, once denied his Lord, who was to us
truly a firm rock laying the foundation of
the faith of our Lord, upon which the
Church is built in every way.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.
Exi ravry Ty IHrpix. Ovx si-
xsv, ixi cw Ilsrpw- ovrs yap ixi
rw dvBpwxw, dXX' iai ri)v aidriv
ri/v savcoii 'ExxXydiav wxoSdpyds.
Ti Si yv y aidn?; 2i) si d Xpidrd?,
d vid? rov Beov rov Zoovro?. — Serm.
1 in Sanct. Pentecost, (op. spurium), p.
956, E., T. 3.
"Axovs ri cpydi tw IHrpw, tw
drvXw, ry xpyaiai, rw 81a rovro
xXyOivn IHrpw iasiSi) Ty aidrsi
XEXgrpwpivo? ijv — Hom. 2 in Ps. 50,
c 2, p. 710, C, T. 5.

' Upon this rock. ' He did not say
upon Peter ; for He did not build His
Church upon the man, but upon his faith.
But what was that faith ? ' Thou art the
Christ, the Son of the living God.'

Hear what He saith to Peter, that
pillar and foundation, who was therefore
called Peter because he was possessed of
a faith of rock.

THE CATHOLIC FAITH.

4O9

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Quid est 'super hanc petram aedifi-
cabo Ecclesiam meam ' ? Super hanc
fidem, super id quod dictum est, ' Tu es
Christus Filius Dei vivi. Super hanc pe
tram,' inquit, ' fundabo Ecclesiam meam.'
—Tract. 10 in Joan. Epist., n. 1, col.
2054, Pat. Lat. T. 35.

What is ' Upon this rock will I build
My Church ' ? Upon this faith, upon that
which was said, Thou art Christ, the Son
of the living God. ' Upon this rock,' He
said, ' will I build My Church. '

LITURGY OF ST. JAMES.

— Quam [ecclesiam] fundasti super
petram fidei. — Col. 31, E., T. 4, La B.

Thou didst found thy Church upon
the rock of faith.

Century V.
ISIDORE, MONK OF PELUSIOTA.

'AXXd tt)v adq>aXy dpoXoyiav
SiSd^ai TCavra? flovXdpsvo?, yv Ep-
avsvdBsi? d nixpo? aap' avrov w?
xpyaiXa xai (idBov daiBsxo, kcp y
rr)v eavrov ixxXydiav d -Kvpio?
wxoSdpyds. — L. 1, Ep. 235, Sereno,
P-56-

But He wished to teach all the sure
confession which Peter, inspired by Him,
laid as a base and foundation, upon which
the Lord built His Church.

CYRIL, BISHOP OF ALEXANDRIA.

'''"Eipyrai yap xov reap avrov
apd? rdv Beoddidiov Uirpov, ors
docpw?, xai avsaiaXyxrw? ri)v Ei?
avrdv aidnv dpoXoywv ecpadxsv.
2v si Xpidrd? d vid? rov Beov rov
Zwvro?. 2v ei nirpo? xai iai rav
ry ry xirpa BspsXiwdw pov ri/v
ixxXydiav. Hixpav oipai Xiywv
xd dxpdSavrov ei?.. aidnv rov pa-
Byr ov. — In Es., L. 4, orat. 2, p. 593,
C, T. 2.
Hirpav oipai aapwvvpw?, ete-
pov ovSkv, y ryv dxarddsidrov xai
sSpaiord ryv rov paByrov aidnv
daoxaXwv , icp y xai aSiaaxwrw?
ipypsidrai te xai Siaaiaypsv y
kxxXydia Xpidrov, xai avrai? dvd-
Xwro? xai? aSov nvXai? eidadsi
Siapivovda. — De sanct. Trin., Dialog.
4, P- 507, T. 5.

For He said to the blessed Peter,
when, wisely and blamelessly confessing
his faith in Him, he said: 'Thou art
Christ, the Son of the living God '; ' Thou
art Peter, and upon this rock I will build
My Church,' meaning by 'rock,' I be
lieve, the unshaken faith of the disciple.

By ' the rock,' used paronymously,
He means nothing else, I believe, than
the firm and immovable faith of the dis
ciple, upon which also the Church of
Christ is infallibly and, firmly fixed, and
which shall remain forever, invincible
against the gates, of hell.

410

THE CATHOLIC FAITH.

LEO THE GREAT, BISHOP OF ROME

' Super hanc petram aedificabo eccle
siam meam,' etc. Super hanc, inquit,
fortitudinem aeternum extruam templum,
et ecclesiae meae coelo inserenda sublimi-
tas, in hujus fidei firmitate consurget.
Hanc confessionem portae inferni non
tenebunt, mortis vincula non ligabunt. —
Serm. 80 (al. 83) in' Nat. S. Pet., c. 2,
col. 434, Pat. Lat. T. 54.

Upon this rock I will build My
Church, etc. Upon this strength, He
saith, I will build an everlasting temple,
and the height of My Church, which shall
reach to heaven, shall rise upon the firm
ness of this faith. The gates of hell shall
not hold this confession, the bonds of
death shall not bind it.

PETER CHRYSOLOGUS, BISHOP OF RAVENNA.

Petrus a petra nomen adeptus est,
quia prius meruit Ecclesiam fidei firmitate
fundare. — Serm. 154 in D. Steph., col.
608, C, Pat. Lat. T. 52.

Peter obtained his name from the
rock (petra), becauee he first deserved to
found the Church by the firmness of his
faith.

Century IX.
JONAS, BISHOP OF ORLEANS.

Multi namque et pene omnes, Petram
super quam aedificatur Ecclesia, fidem
intelligunt B. Petri, quae communis est
totius sanctae ecclesiae, videlicet eam quae
paulo ante promissionem hanc praeces-
serat, id est : Tu es Christus Filius Dei
vivi, et huic Petrae superaedificandem
Ecclesiam suam Dominus promisit. — De
cult. Imag., L. 2, col. 653, AB., T. 5,
LaB.

For many and almost all understand
the rock upon which the Church is built
to be the faith of the blessed Peter, which
is common to the whole holy Church,
namely, that which had preceded a little
before this promise, that is : Thou art
Christ, the Son of the living God, and
upon this rock the Lord promised that
His Church should be built.

CHRISTIANUS DRUTHMARUS, ABBOT OF CORBIE.

Super hanc firmitatem fidei quam
confessus es, aedificabo Ecclesiam meam,
et super me aedificabo te cum omni Ec
clesia mea. — In Matt. 16, c. 35, col. 1396,
D., Pat. Lat. T. 106.

Upon this strength of faith which
thou hast confessed, I will build My
Church ; and upon Me I will build thee
with all My Church.

NICOLAUS I., BISHOP OF ROME.

Principatum itaque divinae potestatis,
quod omnium conditor electis suis aposto
lis largitus est, super solidam fidem apos
tolorum -principis soliditatem constituens,
ejus egregiam, immo primam sedem de-
liberavit. — Ep. 2 ad Mich., col. 1291. B.,
T. 9, L. and C.

Therefore establishing the principate
of the divine power, which the Founder
of all things bestowed upon his chosen
Apostles, a firmness upon the solid faith
of the prince of the Apostles, He deter
mined his eminent, yea, first see.

THE CATHOLIC FAITH.

4II

Century XI.
.ELFRIC, ARCHBISHOP OF YORK.
The Lord said to Peter : "Thou art of stone." For the strength
of his belief, and for the steadfastness of his profession he received that
name, because, he had attached himself with firm mind to Christ, Who
is called "stone " by the Apostle Paul. "And I will build My Church
upon this stone " ; that is, on that faith which thou professest. All
God's Church is built on that stone ; that is, upon Christ. — Hom. in
Pass. Apost. Pet. et Paul., p. 369, vol. i.
BRUNO ASTENSIS, BISHOP OF SEGNI.

Si Petrum non intelligis, petram re-
spice : ' petra autem erat Christus. ' Sic
igitur a petra Petrus, sicut a Christo
Christianus. Videamus itaque quid sit
' et super hanc petram aedificabo Eccle
siam meam.' Super hanc petram, quam
tu modo in fidei fundamentum posuisti ;
super hanc fidem, quam tu modo docuisti,
dicens : '. Tu es Christus, Filius Dei vivi ' ;
super hanc petram et super hanc fidem
aedificabo Ecclesiam meam. — Non est
aliud fundamentum, nisi ilia petra quam
Petrus possuit in fundamentum, cum di
ceret : ' Tu es Christus, Filius Dei vivi ' ;
super hanc autem petram aedificatur tota
ecclesia Dei. — In Matt. 16, Pars 3, c. 68,
col. 213, BC, Pat. Lat. T. 165.

If thou dost not understand Peter,
look to the rock : ' But the rock was
Christ.' Thus, therefore, Peter is derived
from petra — the rock — just as Christian
from Christ. Let us see, therefore, what
is, 'And upon this rock I will build My
Church.' Upon this rock, which thou
hast just now laid down for a foundation
of faith ; upon this faith which thou hast
now taught, saying : ' Thou art Christ, the
Son- of the living God'; upon this rock,
and upon this faith will I build My
Church. — There is no other foundation
but that rock which Peter laid for a foun
dation when he said: 'Thou art Christ,
the Son of the living God': moreover,
upon this rock the whole Church of God
is built.

Century XVI.
DESIDERIUS ERASMUS.

' Super illam petram. ' Non super
Romam, ut arbitror. Nam fieri potest ut
Roma quoquo degeneret, sed super eam
fidem, quam Petrus professus est et quam
hactenus Romana servavit ecclesia. — In
Hieron., ep. 57 ad Damas.. p. 132, T. 2.
Op. Hieron., ed. Erasm.

' Upon that rock.' Not upon Rome,
as I think. For it is possible that Rome
. also might degenerate ; but upon that faith
which Peter professed, and which the
Roman Church has thus far preserved.

JOHN MALDONATUS, JESUIT.

Sunt inter veteres auctores, qui inter
pretentur super hanc petram ; id est, super
hanc fidem, aut hanc fidei confessionem,

There are some authors among the
ancients who interpret it ' Upon this
rock ' ; that is, upon this faith, or this

412

THE CATHOLIC FAITH.

qua me Filium Dei vivi esse dixisti, ut
Hilarius, et Gregorius Nyssenus et Chry-
sostomus et Cyrillus Alexandrinus, Auctor
Commentariorum in Epistolas D. Pauli,
qui Ambrosio tribuntur. — In Matt. 16 : 8,
P- 457, T. I.

confession of faith, whereby thou hast
said that I am the Son of the living God ;
as Hilary, and Gregory of Nyssa, and
Chrysostom, and Cyril of Alexandria, and
the author of the Commentaries upon the
Epistles of, St. Paul, which are attributed
to Ambrose.

Section II.
The Rock — Peter's Confession.

Century IV.
HILARY, A ROMAN DEACON.

Unde dicit Dominus ad Petrum :
' Super istam petram aedificabo Ecclesiam
meam,' hoc est, in hac catholicae fidei
confessione statuam fideles ad vitam. — In
Ephes. 2:20, col. 380, D., Pat. Lat. T.
17. Op. Ambros.

Wherefore the Lord saith to Peter:
' Upon this rock I will build My Church,'
that is, upon this confession of the Cath
olic faith I will establish the faithful unto
life.

HILARY, BISHOP OF POICTIERS.

Et Pater dicendo : ' Hic est filius
meus, ' Petro revelavit, ut diceret : '• Tu es
filius Dei, quia in eo, quod dicitur : ' Hic
est,' revelantis indicium est ; in eo vero,
quod respondetur : ' Tu es,' confitentis
agnitio est. Super Jhanc igitur confessio-/
nis petram Ecclesiae aedificatio est. — De
Trin., L. 6, n. 36, p. 169, T. I.

And the Father, by saying : ' This
is My Son,' revealed to Peter that he
should say : ' Thou art the Son of God,
for in that which is said : ' This is,' is the
evidence of One revealing ; but in the re
ply which was made: 'Thou art,' is the
recognition of one confessing. Upon this
rock of confession, therefore, is the Church
built.

GREGORY, BISHOP OF NYSSA.

Ipse Dominus ait ad principem [Apos
tolorum] : ' Tu es Petrus, et ¦ super hanc
petram aedificabo Ecclesiam meam, super
confessionem videlicet Christi, quia dix-
erat : Tu es Christus, Filius Dei. viventis.
— Testim. de advent, dom. in carne adv.
Jud., p. 162, T. 2.

The Lord Himself saith to the prince
of the Apostles : ' Thou art Peter, and
upon this rock I will build My Church,'
namely, upon the confession of Christ,
because he had said : ' Thou art Christ,
the Son of the living God.'

AMBROSE, BISHOP OF MILAN.

Fides ergo est Ecclesiae fundamen
tum : non enim de carne Petri, sed de fide
dictum est, quia portae mortis ei non prae-
valebunt : sed confessio vicit infernum.

Faith, therefore,' is the foundation of
the Church : for it was not said of Peter's
flesh, but of his faith, that the gates of
death shall not prevail against it : but the

THE CATHOLIC FAITH.

413

Et haec confessio non unum haeresim ex-
clusit ; nam cum ecclesia multis tamquam
bona navis fluctibus saepe tundatur, ad
versus omnes haereses debet valere Eccle
siae fundamentum. — De incarnat. dom.
Sacram., c. 5, n. 34, col. 827, Pat. Lat.
T. 16.

confession vanquishes hell. And this con
fession excludes not one heresy merely ;
for since the Church, like a good ship, is
often buffeted with many waves, the foun
dation of the Church ought to be firm
against all heresies.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Kal kyw doi Xiyw, dv si Hix-
po?, xai kal ravry xy aixpa oixo-
Sopydw pov xyv kxxXydiav, xovr-
idn, xy aidxei xy? opoXoyia?. —
Hom. 54 al. 55 in Matt. 16, c. 2, p. 616,
A., T. 7.
'0 ydp xyv 'ExxXydiav kal xy
opoXoyia avrov oixoSopyda?, xai
ovrw xsixida? dvxrjv, x. x. X. — Hom.
82 al. 83 in Matt., c. 3, p. 887, D.
Tw pkv ydp Hixpw ovSkv vdxs-
pov apodiByxsv d Xpidrd?, aXX' w?
dxypndpivy? avrw ri)? aidrswi,
rr/v 'ExxXydiav icpydev kal xyv dpo-
Xoyiav oixoSopydsiv xyv kxsivov.
Hom. 21 al. 20 in Joan., c 1, p. 138, O,
T. 8.

' And I say unto thee, Thou art
Peter, and upon this rock I will build
My Church,' that is, upon the faith of
thy confession.

For He Who built His Church upon
his confession, and thus fortified it, etc.

For Christ added nothing more to
Peter, but, as if his faith were perfect, He
said .that He would build His Church
upon his confession.

Century V.
THEODORET, BISHOP OF CYRUS.

Tovxov xdpiv xai d Asdadxy?
^ytiiaj' Xpidxd? xwv daodxdXwv xdv
xpwrov, ov r^ dpoXoyiav oidv
nva xpyxiSa xai BepiXiov xy?
ixxXydia? xaxiay^sv , dwsxwpydev
daXsvBrjvai xai dpvyByvai. — Ep. 77,
Eulalio, p. 1 130, T. 4.

For this cause also, our Lord Christ
allowed the first of the Apostles, whose
confession He had laid as a base and
foundation of the Church, to be shaken
and err.

Century VI.
FELIX III., BISHOP OF ROME.

Nam cum ipse dixisset ad dominum,
' Tu es Christus, Filius Dei vivi ' ; ab ipso
audire merait, ' Beatus es Simon Bar
Jona, etc' Et super ista confessione
aedificabo ecclesiam meam. — Ep. 5, ad
Zenonem Imperat., col. 163, 166, EA.,
T. 5, L. and C.

For when he said to the Lord, ' Thou
art Christ, the Son of the living God,' he
deserved to hear from Him, ' Blessed art
thou, Simon Bar Jona, etc' And upon
this confession I will build My Church.

414 THE CATHOLIC FAITH.
GREGORY THE GREAT, BISHOP OF ROME.
Sed in vera fide persistite, et vitam But remain fast in the true faith, and
vestram in petra Ecclesiae, hoc est, in establish thy life upon the rock of the
confessione beati Petri Apostolorum Prin- Church ; that is, upon the confession of
cipis solidate. — L. 4, Ep. 38 ad Theodel. the blessed Peter, the prince of the Apos-
Reg., col. 718, D., T. 2. ties.
Century IX.
HINCMAR, ARCHBISHOP OF RHEIMS.
Dominus dixit, ' Tu es Petrus, et The Lord said, ' Thou art Peter, and
super hanc petram,' id est, super hanc upon this rock,' that is, upon this firm and'
firmam et solidam fidei confessionem, solid confession of faith which thou hast
quam tu es confessus, 'aedificabo Eccle- confessed, 'I will build My Church.'
siam meam.' — Opusc. 33 Hincmar., c. 45,
p. 555, T. 2.
JOHN VIII, BISHOP OF ROME.
Super quam etiam solidam confessio- Upon this solid rock of confession
nis petram, suam dominus ecclesiam fab- also, the Lord built His Church.
ricavit. — Ep. 76 ad Petrum Comit., col.
60. B., T. 11, L. and C. Century XI.
THEOPHYLACTUS, ARCBHISHOP OF ACRIDA.
'Apsifisrai rdv IHrpov d Kv- The Lord rewards Peter, giving him
pioi, pidBdv avrw SiSov? psyav, rd a great reward, namely, the building of
ia' avrw oixoS opyByv ai rr/v ixxXy- the Church upon him. For when Peter
diav. 'Exsi ydp wuoXdyydsv av- confessed that He was the Son of God,
rdv vidv Beov d IHrpo?, qyydiv on, He said that this confession which thou
avry 7) opoXoyia yv wpoXdyyda?, hast confessed shall be the foundation of
ijipiXiov piXXfi sivai rwv xidrsv- those who shall believe : so that every man
dvrwv. "fldrs Xavra avBpwaov who shall build the house of faith shall lay
liiXXovra xriZsiv rdv rij? xidrsw? this confession for the foundation.
oixov, ravryv r^j- dpoXoyiav vao-
nBivai BspiXiov. — In Matt. 16, p. 85,
A., T. 1. Section III.
The Rock — Christ.
Century II.
TERTULLIAN, PRIEST OF CARTHAGE.
Sed et cur Petrum ? Si ob vigorem But why did He call him Peter ? If
fidei, multae materiae solidaeque nomen it was on account of the vigor of his faith,
de suo accommodarent. An quia et petra many solid materials might take a name

THE CATHOLIC FAITH.

415

et lapis Christus? Siquidem et legimus
positum eum in lapidem offendiculi et in
petram scandali. — Adv. Marc, L. 4, c
13, p- 173, Pars 3.

from their quality. Or was it because
Christ is both a rock and a stone ? Surely
we read that he was made a stone of
stumbling and a rock of offence.

Century IV.
ATHANASIUS, BISHOP OF ALEXANDRIA.

"AvBpwXo? n? wxoSdpyds ri/v
oixiav avrov ixi ri/v airpav. Ti?
oavBpwXo?; '0 dyio? IHrpo?. Hi-
rpa, d Xpidrd?. Oixia, y aidn?. —
Qu. in Scrip, (op. spurium), qu. 8, p,
312, T. 2.

A certain man built his house upon a
rock. Who was that man ? St. Peter.
The rock, Christ. The house, faith.

AMBROSE, BISHOP OF MILAN.

Magna autem Christi gratia, qui om
nia prope vocabula sua discipulis dona vit.
— Petra est Christus : Bibebant enim de
spiritali sequente petra, petra autem erat
Christus : etiam discipulo suo hujus voca-
buli gratiam non negavit ; ut et ipse sit
Petrus, quod de petra habeat soliditatem
constantiae, fidei firmitatem.
Enitere ergo ut et tu petra sis. Ita
que non extra te, sed intra te petram re
quire. Petra tua actus est, petra tua mens
- est. Supra hanc petram aedificatur domus
tua ; ut nullis possit nequitiae spiritalis
reverberari procellis. Petra tua fides est,
fundamentum ecclesiae fides est. — In Luc.
9, L. 6, n. 97, 98, col. 1694, Pat. Lat.T.15:
Cum Vocaretur ergo Simon, per hanc
devotionem vocatus est Petrus. Legimus
dicente Apostolo de ipso Domino : Bibe
bant de spiritali consequente eos petra,
petra autem erat Christus. Re'cte igitur
quia petra Christus, Simon nuncupatus
est Petrus ; ut qui cum Domino fidei so
cietatem habebat, cum Domino haberet et
nominis Dominiei unitatem : et sicut a
Christo christianus dicitur, ita et a petra
Christo Petrus Apostolus vocaretur. —
Serm. 44, n. 5, col. 691, lb., T. 17.

Great is the grace of Christ, Who
hath bestowed upon his disciples almost
all His names. — The rock is Christ. For
they drank of the spiritual rock following
them, but the rock was Christ : to His
disciple also He did not deny the grace of
this name ; that he also might be Peter,
because he had the solidity of constancy,
and the firmness of faith from the rock.
Strive, therefore, to be a rock thyself
also. Seek the rock, therefore, not with
out thee, but within thee. Thy rock is
action ; thy rock is the mind. Upon this
rock thy house is built, that it may be
shaken by no storms of spiritual wicked
ness. Thy rock is faith ; faith is the
foundation of the Church.
Therefore, whereas he was called
Simon, on account of this devotion he
was called Peter. We read, the Apostle
saying of the Lord Himself : They drank
of the spiritual rock following them, but
the rock was Christ. Rightly, therefore,
because Christ was the rock, Simon was
called Peter ; that he- who had fellowship
of faith with the Lord, might with the
Lord have the unity of the Lord's name
also : and as the Christian is so called
from Christ, so also the Apostle might be
called Peter from Christ, the 'petra'—
rock.

416

THE CATHOLIC FAITH.

ST. JEROME, PRIEST.

Sicut ipse lumen ' Apostolis donavit,
ut lumen mundi appellarentur : caeteraque
ex Domino sortiti sunt vocabula : ita et
Simoni, qui credebat in petram Christum,
Petri largitus est namen. Ac secundum
metaphoram petrae, recte dicitur ei : Aedi
ficabo Ecclesiam meam super te. — In
Matt. 16, L. 2, p. 33, C, T. 6.

As the Light Himself allowed the
Apostles to be called the light of the
world, and they obtained from the Lord
other names, so also the name of Peter
was bestowed upon Simon, who believed
in Christ the ' petra. ' And in accordance
with the metaphor of the rock, it was
rightly said to him : I will build My
Church upon thee.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Fundata est [ecclesia] super petram,
unde Petrus nomen accepit. Non enim a
Petro petra, sed Petrus a petra ; sicut non
Christus a christiano, sed christianus a
Christo vocatur. Ideo quippe ait Dom
inus, Super hanc petram aedificabo Eccle
siam meam7 quia dixerat Petrus, Tu es
Christus, Filius Dei vivi. Super Jianc
ergo, inquit, petram quam confessus es,
aedificabo Ecclesiam meam. Petra enim
erat Christus : super quod fundamentum
etiam ipse aedificatus est Petrus. — Tract.
124 in Joan. Evang., u. 5, col. ig73,
Pat. Lat. T. 35.
Recolamus Evangelium : Super hanc
petram aedificabo Ecelesiam meam. Ergo
ilia clamat a finibus terrae, quam voluit
aedificari super petram. Ut autem aedifi-
caretur Ecclesia super petram quis factus
est petra ? Paulum audi dicentem : Petra
autem erat Christus. In illo ergo aedifi-
cati sumus. — In Ps. 60, n. 3, col. 724,
lb., T. 36.
Deinde addidit : Et ego dico tibi.
Tanquam diceret : Quia tu dixisti mihi,
Tu es Christus, Filius Dei vivi : et ego
dico tibi, Tu es Petrus. Simon quippe
antea vocabatur. Hoc autem ei nomen,
ut Petrus appellaretur, a Domino imposi-
tum est : et hoc in ea figura, ut significaret
Ecclesiam. Quia enim Christus petra,
Petrus populus christianus. Petra enim
principale nomen est. Ideo Petrus a
petra, non petra a Petro : quomodo non a
christiano Christus, sed a Christo christi-

The Church was founded upon the
rock, whence Peter received his name.
For ' petra ' is not from Peter, but Peter
from ' petra ' ; just as Christ is not so
called from Christian, but Christian from
Christ. For this reason, surely the Lord
said, ' Upon this rock I will build My
Church,' because Peter had said, 'Thou
art Christ, the Son of the living God.'
Upon this rock, therefore, He said, which
thou hast confessed, I will build My
Church. For the rock was Christ : upon
this foundation even Peter himself is built.
Let us call to mind the Gospel :
' Upon this rock I will build My Church.'
Therefore she cries from the ends of the
earth whom He wished to be built upon
the rock. But that the Church might be
built upon a rock, who was made a rock ?
Hear Paul saying : ' But the rock was
Christ.' Upon Him, therefore, we are
built. Then He added : 'And I say unto
thee.' As much as to say : Because thou
hast said to me, ' Thou art Christ, the
Son of the living God : I also say unto
thee, Thou art Peter.' He was called
Simon before. But this name was im
posed upon him by the Lord, that he
should be called Peter : and this in such a
figure as to signify the Church. For
because Christ is the rock, Peter is the
Christian people. For • petra ' is the
' principal name. Therefore Peter is from

THE CATHOLIC FAITH.

417

anus vocatur. ' Tu es ' ergo, inquit,
' Petrus ; et super hanc petram ' quam
confessus es, ' super hanc petram ' quam
cognovisti, dicens, ' Tu es Christus, Filius
Dei vivi, aedificabo Ecclesiam meam'; id
est', Super me ipsum Filium Dei vivi,
aedificabo Ecclesiam meam, Super me
aedificabo te, non me super te. — Serm. 76,
c. 1, n. 1, col. 479, lb., T. 38.
' Et dico tibi, Tu es Petrus': quia
ego petra, ' tu Petrus ' neque enim a Petro
petra, sed a petra Petrus, quia non a chris
tiano Christus, sed a Christo christianus.
' Et super hanc petram aedificabo Eccle
siam meam ' : non supra Petrum quod tu
es ; sed 'supra petram quam confessus es.
— Serm. 270, n, 2, col, I23g.

' petra,' not ' petra ' from Peter : as Christ
is not called from Christian, but Christian
from Christ. ' Thou art ' therefore, He
saith, ' Peter ; and upon this rock ' which
.thou hast known, saying, ' Thou art Christ,
the Son of the living God, I will build
My Church': that is, Upon Myself, the
Son of the living God, I will build My
Church ; upon Myself I will build thee,
not Myself upon thee.
'And I say unto thee, Thou art Peter ':
for I am ' petra, ' ' thou art Peter ' ; for
neither is ' petra ' from Peter, but Peter
from ' petra ' ; because Christ is not from
Christian, but Christian from Christ. 'And
upon this rock I will build My Church':
not upon Peter, which thou art ; but upon
the ' petra ' which thou hast confessed.

RUFINUS, PRIEST OF AQUTLEIA.

' In petra exaltavit me, et nunc exal-
tavit caput meum super inimicos meos. '
Dominus Jesus Christus et petra est et
caput. De hac petra ipse Dominus ait,
' Et super hanc petram aedificabo Eccle
siam meam.' — In Ps. 26 (op. dubium),
n. 6, col. 73g, Pat. Lat. T. 21.

' He hath exalted me upon a rock,
and now He hath lifted up my head above
my enemies.' Our Lord Jesus Christ is
both the rock and the head. Concerning
this rock the Lord Himself saith, ' And
upon this rock I will build My Church.'

Century V.

CYRIL, BISHOP OF ALEXANDRIA.

Eixd? Sk Sy aov, xai airpav
ypiv wvopddBai Sid rovrwv rdv
Kvpiov ypwv 'lydovv rdv Xpidrov ,
kv w xaBdxip n dayXaiov , y xai
xpofidrwv dyxd? y kunXydia vosi-
rai ddcpaXy xai dxpdSavrov s'x-
ovda ri/v si? rdv sv sivai Sra/iovyv.
Sv ydp si airpo?, cpydiv d dwri/p,
xai iai ravry Ty airpa, x. r X. —
In Es. 33, L. 3. p. 460, A., T. 2.

It is proper that our Lord Jesus
Christ, by these words, should be named
the rock by us, in Whom the Church, as
some' cave or sheepfoid, is conceived as
having a firm and unshaken abiding place
for her well-being. ' For thou art Peter,'
saith the Saviour, 'and upon this rock,'
etc.

THEODORET, BISHOP OF CYRUS.
Tovrov xai d paxdpio? Ilixpo? This foundation the blessed Peter
aiBsixE rdv BspiXiov, pdXXov 8k laid, or rather the Lord Himself. For
avrd? 0 Asdadry?. Ilirpov ydp when Peter had said. ' Thou art the
eipyxdroi, dv si 0 Xpidrd? 6 vid? Christ, the Son of the living God,' the

41 8 THE CATHOLIC FAITH.
roi Bsov- rov Z<Svro?, d Kvpio? Lord said, ' Upon this rock I will build
siasv, kai ravry Ty air pa dixoSo- My Church '; do not therefore name your-
pydw pov ri)v kxxXydiav , pi) roivvv selves from men, for Christ is the founda-
ic, dvBpwawv iavrov? dvopd^srs • tion.
Xpidrd? ydp idriv d BepiXio?. — In
i Cor. 3, p. 182, T. 2. Century VI.
GREGORY THE GREAT, BISHOP OF ROME.
Hinc ipse Dei et hominum Mediator, Hence the Mediator Himself between
ad Apostolorum principem ait : ' Tu es God and man, saith to the prince of the
Petrus, et super hanc petram aedificabo Apostles : '¦ Thou art Peter, and upon this
Ecclesiam meam.' Ipse est enim petra, a rock I will build My Church.' For He
qua Petrus nomen accepit, et super quam is the rock from which Peter received his
se aedificaturum ecclesiam dixit. — In name, and upon which He said He would
Sept. Ps. poenit., in Ps. 5, 11. 36, col. 531, build His Church.
532, ea., t:3. ISIDORE, BISHOP OF SEVILLE.
Ait Dominus : ' Tu es Petrus, et super The Lord saith : ' Thou art Peter,
hanc petram,' etc. Quia dixerat Petrus: and upon this rock,' etc. Because Peter
' Tu es Christus, Filius Dei vivi ': deinde had said : ' Thou art Christ, the Son of the
ei Dominus, ' Super hanc petram,' quam living God': then the Lord saith to him,
confessus es, ' aedificabo. ' inquit, 'Eccle- 'Upon this rock,' which thou hast con-
siam meam.' Petra enim erat Christus, fessed, 'I will build,' He said, 'My
super quod fundamentum etiam ipse aedi- Church.' For the rock was Christ, upon
ficatus est Petrus.' — Orig., L. 7, c g, which foundation Peter himself also was
p. 61, G. built.
Century VII.
MODESTUS, BISHOP OF JERUSALEM.
"fldaep, cpydiv, 7/ daaxy rwv As, he saith, Peter was called the
daodrdXwv IHrpo? avopadBy Sid prince of the Apostles on account of the
rr/v dddXsvrov aidnv, yv eixev iai immovable faith which he had in Christ
Xpidrov r^r aerpav. — In ung. ferent. the rock.
mulier., col. 3276, A., Pat. Gr. T. 86,
Pars 2. Century VIII.
VENERABLE BEDE, PRIEST.
Nam, sicut lux vera donavit Christus Foras Christ, the true light, allowed
Apostolis ut lux mundi vocentur : sic et the Apostles to be called the light of the
Simoni qui credebat in petram Christum, world : so also He bestowed upon Simon,
Petri largitus nomen. — In Marc. 3, c 16, who believed in Christ the ' petra ' — rock,
p. 45, T. 10. the name of Peter.

THE CATHOLIC FAITH.

419

Quia petra erat Christus, et super
hanc (inquit) petram aedificabo ecclesiam
meam. — In Luc, c. 2, p. 323, T. 10.
'Et ego dico tibi quia tu es Petrus.'
— Metaphorice ei dicitur : ' Super hanc
petram, id est, Salvatorem, quem con
fessus es, aedificatur Ecclesia.— In Matt.
16, L. 3, col. 78, 7g, DA., Pat. Lat, T. 92.

For the rock was Christ, and upon
this rock, He said, I will build My
Church. ' And I say unto thee, that thou art
Peter.' — It is said to him, metaphorically :
' Upon this rock,' that is, the Saviour,
whom thou hast confessed, the Church is
built.

Century IX.
SEDULIUS SCOTUS.

Petra Christus intelligitur, juxta Apos-
tolum qui ait : ' Petra autem erat Christus ' ;
super quam petram fundatam esse [eccle
siam dicit]. Unde Dominus in Evangelio
dicit : ' Tu es Petrus, et super hanc pe
tram aedificabo ecclesiam meam.' — Ex-
plan, in Prolog, quatuor evang, Hieron.,
c. 31, col. 348, Pat. Lat. T. 103.

By the rock we understand Christ,
according to the Apostle who saith : ' But
the rock was Christ'; upon which rock he
says the Church is founded. Wherefore
the Lord . saith in the Gospel : ' Thou art
Peter, and upon this rock I will build My
Church.'

WALAFRIDUS STRABO, MONK OF FULDA.

Non dico vocaberis, sed tu es Petrus
ob fortitudinem fidei et confessionis con-
stantiam. ' Petrus.' A me petra, ita
tamen ut mihi retineam dignitatem funda-
menti. — In Matt. 16, col. 142, A., Pat,
Lat. T. 114,

I say not thou shalt be called, but
that thou art Peter, on account of the
strength of thy faith and the constancy of
thy confession. 'Peter.' From Me the
'petra,' yet so that I may retain for My
self the dignity of the foundation.

HAYMO, BISHOP OF HALBERSTADT.

Ipse dixit : ' Supra hanc petram, ' id
est, supra me, ' aedificabo Ecclesiam
meam.; — In Eph., c. 2, col. 711, 712,
DA., Pat, Lat, T. 117.
' Et super hanc petram aedificabo Ec
clesiam meam,' tale et ac si diceret, super
hanc fidem, id est super me, quem tu conr
fessus es aedificabo Ecclesiam meam. —
Hom. de SS. Apost. Pet. et Paul., col.
762, B., lb., T. 118.

He said; ' Upon this rock,' that is,
upon Me, ' I will build My Church.'

' And upon this rock I will build My
Church'; which is as much as to say.
Upon this faith, that is, upon Me, Whom
thou hast confessed, I will build My
Church.

PASCHASIUS RADBERT, MONK OF CORBIE.
' Thou art Peter'; which name is de
rived from 'petra,' that is, from Me, upon
Whom the whole Church is built. P'or
Peter is not the foundation of the whole
Church, as spme erroneously think,

Quia tu es Petrus, quod a petra deri-
yatum est nomen, id est, a me super quem
aedificatur omnis ecclesia. Non enim ut
quidam male putant, Petrus fundamentum
totius ecclesiae est. — In Matt. 16, L. 8,
c. 16, col. 560, Pat. Lat. T. 120,

420

THE CATHOLIC FAITH.

Century XL
^ELFRIC, ARCHBISHOP OF YORK.
Christ said, " Thou art of stone, and over the stone,'' that is, over
the belief which thou now professest, "I will build My Church." "Over
Myself I will -build My Church, over Me I will build thee, not Me over
thee."— Serm. in fest. S. Pet. Apost., p. 391, col, 2.
ANSELM, CANON OF LAON.

' Et super hanc petram,' id est super
me, 'aedificabo ecclesiam meam.' Quasi
dicat : Sic es Petrus a me petra, ut tamen
mihi reservetur fundamenti dignitas. — In
Matt. 16, col. 1396, A., Pat. Lat. T. 162.

'And upon this rock, ' that is, upon
Myself, ' I will build My Church.' As
much as to say : Thou art thus Peter from
Me the ' petra, ' that nevertheless the dig
nity of the foundation may be reserved to
Myself.

Century XIII.
HUGO DE SANCTO CARO, CARDINAL.

' Et super hanc petram,' id est, super
hoc fundamentum. Petra autem erat
Christus. Fundamentum aliud nemo po
test ponere praeter id, quod positum est,
quod est Christus Jesus. ' Super hanc
petram,' id est, fidei firmitatem. — In
Matt. 16, fol. 58, col. 1, T. 6.

'And upon this rock,' that is, upon
this foundation. But the rock was Christ.
Another foundation can no man lay than
that which is laid, which is Christ Jesus.
'Upon this rock,' that is, firmness of
faith.

Century XV.
PETUS AB ALLIACO, ARCHBISHOP OF CAMBRAY.

Christus itaque super seipsum tan
quam super solidissimum fundamentum,
Ecclesiam suam adversus Ecclesiam dia-
boli firmiter stabilivit ; et super hanc fir-
mam petram Petrum stabiliter firmavit. —
Recommend. S. Scrip., p. 509, T. 2.
Brown, Fascic. rer. expet. et fug.

Christ, therefore, firmly established
His Church upon Himself, as upon a
most solid foundation, against the church
of the devil ; and upon this firm rock He
firmly established Peter.

Chapter VI.
THE CHURCH OF ROME.
The Church of Rome holds that "all are bound to obey the Pope,
or Bishop of Rome, as the vicar of Jesus Christ, the chief Bishop of the
whole Christian Church." "To refuse submission to the sovereign

THE CATHOLIC FAITH. 42 1
Pontiff is a grievous sin, and it is necessary that all Christian Churches
be in strict communion with the See of Rome." — A Doct. Catech.,
p. 161, 162. Century XI.
GREGORY VII., BISHOP OF ROME.
Quod solus Romanus Pontifex jure The Roman Pontiff alone is justly
dicatur universalis. — L. 2, Ep. 55, ap. called Universal.
Baron, ad An. 1076, p. 479, C, T. 11.
Century XIII.
BONIFACE VIII., BISHOP OF ROME.
Porro subesse Romano Pontifici omni Moreover, we declare, assert, define,
humanae creaturae declaramus, dicimus and pronounce it to be of necessity to
definimus et pronunciamus omnino esse salvation for every human creature to be
de necessitate salutis. — Extrav. com., L. subject to the Roman Pontiff.
1, tit. 8, ci, de Major,, col. 320. Corp.
Jur. Can.
Century XVI.
CHRISTOPHER MARCELLUS.
Tu [Julius II.] enim pastor, tu medi- For thou [Julius II.] art the shep-
cus, tu gubernator, tu denique alter Deus herd ; thou art the physician ; thou art the
in terris. — In Cone Lateran. V., sess. 4, governor; finally, thou art another God
col. 761, D., T. ig, L. and C. upon earth.
BALTASSAR DEL RIO.
Ceu leo rex quadrapedum, tu alter Like the lion, the king of quadru-
leo, hominum non alter rex tantum, sed peds, thou, another Uon, not another king
Regnum Rex, et orbis terrarum monarcha of men merely, but made the King of
effectus, alias oves, quae non sunt de hoc Kings, and monarch of the whole earth,
ovili, ad tuum ovile reduceres, alliceres, wouldst bring back, allure and recall to
revocares. ' Accinge, ergo, gladio tuo thy fold other sheep which are not of this
super femur tuum, potentissime ' : nam et fold. 'Gird thyself, therefore, with thy
tu duos gladios habes, spiritualem ac tem- sword upon thy thigh, O most Mighty ' ;
poralem. — lb., sess. 7, col. 826, C, lb. for thou also hast two swords, the spiritual
and the temporal.
SIMON BENIGNIUS, BISHOP OF MODRUSCH.
Sed ne pleveris, filia Sion, quia ecce But weep not, daughter of Sion :
venit Leo de tribu Judae, Radix David. For behold the lion [Leo], of the tribe
Ecce suscitavit tibi Deus Salvatorem, qui of Judah, the root of David, cometh.
salvabit te de manibus vastantium, et pop- Behold, God hath raised up for thee a

422

THE CATHOLIC FAITH.

ulum Dei de manu persequentium libera- Saviour, who shall save thee from the

bit. Te, Leo [X] beatissime, Salvatorem
venturum speravimus. — In Cone Lateran.
M.. sess. 6, col. 803, E., T. 19, lb.

hands of the spoilers, and shall deliver the
people of God from the hands of the per
secutors. We have expected thee, O most
blessed Leo [X], as the Saviour that was
to come.

ANTONIUS PUCCIUS, CARDINAL.

Quasi in te uno vero atque legitimo
Christi et Dei vicario, propheticum illud
debuerit rursus impleri : ' Adorabunt eum
omnes reges terrae, omnes gentes servi
ent ei,' — lb., sess. g, col. Sg2, B.

As if that prophetical saying ought
again to be fulfilled in thee, the only true
and legitimate Vicar of Christ and God :
' All the kings of the earth shall adore
him, all nations shall serve him.'

JOHN HIERONYMUS ALBANUS.

— Papam, qui Christus Domini est,
etc. — Tract, de Pat., Pars I, n. 145, p.
60.

The Pope, who is the Lord's Christ,

Century XVII.
ROBERT BELLARMINE, CARDINAL AND JESUIT.

Etenim de qua re agitur, cum de pri-
matu Pontificis agitur? brevissime dicam,
de summa rei Christianae. — De Rom .
Pont. Praef., p. -128, H., T. 1.
Prima [sententia] est, summum pon-
tificem jure divino habere plenissimam
potestatem in universum orbem terrarum,
tum in rebus ecclesiasticis tum civilibus.
Ita docent Augustinus Triumphus in
summa de potestate Ecclesiae, quaest. 1,
art. 1 ; Alvarus Pelagius, lib. 1 de planctu
Ecclesiae, u. 13 ;, et multi Jureconsulti, ut
Hostiensis in ca. Quod super his, de voto,
et voti redemptione ; Panormitanus in ca.
Novit. de judiciis ; Sylvester in summa
de peccatis, verbo papa, § 2 ; et alii non
pauci. — lb., L. 5, c. 1, p. 231, CD.
Omnia nomina, quae in Scripturis tri
buuntur Christo, unde constat eum esse
supra ecclesiam, eadem omnia tribuuntur
pontifici. — De Cone. Auct., L. 2, c 17,
p. 266, H., T. 1.

For what do we treat of, when we
treat of the primacy of the Pontiff ? To
speak briefly, of the substance of Christ
ianity itself.
The first opinion is that the chief
Pontiff, by divine right, has a most full
power over the whole world, bdth in eccle
siastical and civil affairs. This is taught
by Augustinus Triumphus, In Summa de
potestate Ecclesiae, quaest. I, art. 1 ;
Alvarus Pelagius, Lib. 1 de planctu Ec
clesiae, c 13 ; and many Jurisconsults, as
Hostiensis in ca. Quod super his, de voto,
et voti redemptione ; Panormitanus in ca.
Novit. de judicis ; Sylvester, in summa de
peccatis, verbo papa, § 2 ; and others not
a few. All the names which in the Scriptures
are given to Christ, whence it is evident
that He is over the Church, all these same
names, I say, are given to the Pope.

THE CATHOLIC FAITH, 423
THE CATHOLIC CHURCH,
Section I.
On the Word Papa — Pope.
The title of Pope (Papa, Father) was primitively applied to all
Bishops of the Catholic Church, and not to the Bishop of Rome only,
as is now the case. Century III.
THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.
. Optamus te, beatissime ac gloriosis- We desire you, most blessed and
sime Papa [Cypriano], in Domino semper glorious Pope [Cyprian], to always .be
bene valere et nostri meminisse. — Ep. 31, well in the Lord, and remember' us.
Moyses et Maximus, etc., Cypriano, u. 8,
p. 66.
Century IV.
ATHANASIUS, BISHOP OF ALEXANDRIA.
Maxapiw xdaa 'ABavadiw. — - To the blessed Pope Athanasius. ^>
'ABavadiw paxapiw xdxa. — Apolog. To the blessed Pope Athanasius.
contr. Arian., 11. 63, 6g, p. 181, 185,
T. 1.
EUSEBIUS, BISHOP OF CAESAREA.
Tovrov iyw rdv xavdva xai I received this rule and form from our
rdv rvxov aapd rov paxapiov blessed Pope Heraclas.
adaa ypwv 'HpaxXd aapiXafiov.
—PI. E., L. 7, c 7, col. 648, C, Pat. Gr.
T. 20.
ST. JEROME, PRIEST.
Domino vere sancto beatissimo papae Jerome salutes in Christ, his truly
Augustino, Hieronymus, in Christo salu- holy Lord and most blessed Pope Augus-
tem. — Ep. ^g, col. 154, p. 33. tine.
Ep. 68, col. 237 ; Ep. 72, col. 243 ; Ep. 81, col. 275, Pat. Lat. T. 33,
Op. Aug. Section II.
The ancients paid the greatest respect to the Apostolic Churches.
The Church at Rome had been founded by the blessed Apostles Peter
and Paul, who crowned the faith which they had taught by a ¦ most
glorious martyrdom. Here also the Disciple whom Jesus loved was
¦cast into a caldron of boiling oil, and escaping unharmed, was banished
to the island of Patmos. No wonder, then, that Tertullian exclaims :
" Happy Church ! upon which the Apostles poured out all their doctrine
with their blood." Theodoret (Ep. 113, Leoni) says that many things

424

THE CATHOLIC FAITH.

conspire to give Rome the primacy-^sbe was the largest and most
splendid city in the world ; from her proceeded the government ; the
empire took its name from her, and, moreover, she possessed the tombs
of the Apostles Peter and Paul. Appeals were sometimes made to her
in deciding matters of faith. Yet Irenaeus and Polycrates did not
hesitate to censure her bishop, Victor, when he undertook to exercise
power which did not belong to him. Tertullian refers us to any of the
Apostolic Churches for authority as to doctrine. Cyprian and Firmili-
anus resisted Stephen. St. Hilary cursed Liberius when he yielded the
Catholic faith and received the Arian creed. Jerome tells us that the
bishop of any city has equal authority with the Bishop of Rome. The
African bishops resisted the claims of Zosimus and Celestine. Gregory
the Great refused the proud and anti-Christian title of Universal, which
his successors now claim for themselves. Irenaeus says (L. 3, c. 3)
that it is necessary for every Christian to resort to the Church at Rome,
for she had the true faith from the Apostles. But Rome of to-day is
not ancient and Catholic Rome. Would that she were !

Century II.
IRENAEUS, BISHOP OF LYONS.

Kai rov paxapiov IloXvxdpaov
iaiSypydavro? Ty 'Pwpy ixi 'Avixy-
rov, xai xepi aXXwv rivwv pixpd
dxovre? xpd? dXXyXov?, ivBv? stpy-
vsvdav, aspi rovrov rov xscpa-
Xaiov pi/ cpiXspidrydavrs? iavrov?.
Ovte ydp d 'Avixyro? rdv UoXv-
uapaov asidai iSvvaro pi) rypsiv,
drs psrd 'Iwdvvov rov paByrov
Kvpiov y/iiwv xai Xoixwv daodrd-
Xwv 01? dvvSiirpiipsv , dsi rsrypy-
ndra- ovrs pi/v d DoXvxapxo? rdv
Avixyrov sasids ryps'iv, Xiyovra
ryv dvvr'/Bsiav xwv apd avrov
apsdfivripwv dtpsiXsiv xarixeiv.
Kai rovrwv- ovrw? ixdvrwv, sxoi-
vwvydav iavro'-?- xai iv rij'ExxXy-
dijc xapsxwpydsv 0 Avixyro? r^y
svxapidriav tw IloXvxdpaw, xar'
ivrp aijv 87/Xovdci, xai psr: sipi/-
vy? da' dXXi/Xwv dxyXXdyydav,
nddr/? rij? 'ExxXijdia? sipyvyv ixdv
rwv xai twv rypi.vvrwv, xai rw
pi) ri/povvrwv. — Ep. ad Florin. Frag.,
col. I22g, 1232, Pat. Gr. T. 7.

And when the blessed Polycarp came
to Rome in the time of Anicetus, and they
had a little difference among themselves
about certain other matters, they immedi
ately made peace, not disputing with one
another on this head. For neither could
Anicetus persuade Polycarp not to observe
it, because he had always observed it with
John, the disciple of our Lord, and the
rest of the Apostles with whom he had
associated ; neither did Polycarp persuade
Anicetus to observe it, who said that he
was obliged to retain the practice of the
Presbyters before him. These things
being so, they communicated with each
other ; and in the Church Anicetus yielded
to Polycarp the office of consecrating the
Eucharist, out of respect for him, doubt
less, and they separated ftom each other
in peace, both those that observed and
those that did not observe, retaining the
peace of the whole Church.

THE CATHOLIC FAITH.

425

POLYCRATES, BISHOP OF EPHESUS.

'Eyw ovv, dSsXcpoi, i^yxovra
itsvrs en/ exoov iv Kvpiw, xai dvp-
fiefiXyxw? roi? dad rij? oixovpivyi
dS eXtpoi? ,xai addav dyiav Tpacpi/v
SieXr/XvBw?, ov arvpopai iai roi?
xaraaXyddopivoi?. Oi ydp ipov
psiZovs? sipyxadi ' DsiBapxsiv Ssi
®sw pdXXov y dvBpwaoi?.' Tovroi?
iaicpipsi aspi advrwv ypdcpwv
r<aj' dvpxapdvrwv avrw xai dpo-
So^ovvrwv ixidxdawv. — Ap. Euseb.,
H. E., L. 5, c. 24, col. 496, 497, BA.,
Pat. Gr. T. 20.

I, therefore, brethren, being sixty-five
years in the Lord, and having conferred
with the brethren throughout the world,
and having studied the whole of the Holy
Scriptures, am not alarmed at those things
that threaten me. For they who are
greater than I have said : ' We ought to
obey God rather than men.' After this
(says Eusebius), he proceeds to write con
cerning all the Bishops that were'present,
and thought the same with himself.

TERTULLIAN, PRIEST OF CARTHAGE.

Age jam, qui voles curiositatem me
lius exercere in negotio salutis tuae, per-
curre ecclesias apostolicas, apud quas ip
sae adhuc cathedrae apostolorum suis locis
praesidentur, apud quas ipsae authentieae
Iiterae eorum recitantur, sonantes vocem
et repraesentantes faciem uniuscujusque.
Proxima est tibi Archaia, habes Corin-
thum. Si non longe es a Macedonia,
habes Philippos, habes Thessalonicenses.
Si potes in Asiam tendere, habes Ephe-
sum. Si autem Italiae adjaces, habes
Romam, unde nobis quoque auctoritas
praesto est. Ista quam felix ecclesia, cui
totam doctrinam Apostoli cum sanguine
suo profunderunt, ubi Petrus passioni
dominicae adaequatur, ubi Paulus Joan
nis exitu coronatur, ubi Apostolus Joan
nes, posteaquam in oleum igneum demer-
sus nihil passus est, in insulam relegatur.
— De praescrip. haeret., c. 36, p. 25,
Pars 3.

Come, now, thou that wishest to ex
ercise thy curiosity to a better purpose in
the business of thy salvation, run over the
Apostolic Churches in which the very
chairs of the Apostles are still presided
over in place of them ; in which their
authentic epistles are recited, conveying
the sound of their voices and representing
the face of each one of them. Achaia is
at hand ; thou hast Corinth. If thou art
not remote from Macedonia, thou hast
Philippi, thou hast the Thessalonians. If
thou canst pass into Asia, thou hast Ephe
sus. But if thou art close to Italy, thou
hast Rome, whence also authority is close
at hand to us. How happy that Church !
upon which the Apostles poured out all
their doctrine with their blood, where
Peter attains to his Lord's passion, where
Paul was crowned by the same death with
John (the Baptist), where the Apostle
John, after that he had been cast into boil
ing oil and had suffered nothing thence,
was banished to the Island (of Patmos).

Century III.
THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Plane quoniam pro magnitudine sua
debeat Carthaginem Roma praecedere. —
Ep. 52, Cornel., *-. 2, p. 100.

Surely, by reason of its magnitude,
Rome ought to precede Carthage.

426

THE CATHOLIC FAITH.

FIRMILIAN, BISHOP OF CAESAREA.

Eos autem, qui Romae sunt, non ea
in omnibus observare, quae sint ab origine
tradita, et frustra apostolorum auctorita-
tem praetendere, scire quis etiam inde
potest, quod circa celebrandos dies pas
chae et circa multa alia divinae rei sacra
menta videat esse apud illos aliquas diver-
sitates nee observari illic omnia aequalitjr,
fluae Hierpsolymis observantur, secundum
fluqd in caeteris quoque plurimis provin
ces multa pro locorum et nominum diver-
sitate variantur, nee tamen propter hoc
ab ecclesiae pace atque unitate aliquando
dicessum est. Quod nunc Stephanus au-
sus est facere rumpens adversus vos pacem,
quam semper antecessores ejus vobiscum
amore et honore mutuo custodierunt, ad
huc infamans Petrum et Paulum beatos
apostolos, quasi hoc ipsi tradiderint, qui
in epistolis suis haereticos exsecrati sunt
et, ut eos evitemus, monuerunt. Unde
apparet, traditionem hanc humanam esse,
quae haereticos asserit et baptisma, quod
non nisi solius e'cclesiae est, eos habere
defendit.

Atque ego in hac parte juste indignor
ad hanc tam apertam et manifestam Ste
phani stultitiam, quod qui sic de episcor
patus sui locq glqrietur ft se sucegssionem
Petri tenere confendit, super quem fundar
menta ecclesiae collocata sunt, multas alias
petras inducat et ecclesiarum multarum
nova aedificia cpnstituat, dum esse illic
baptisma sua auctoritate defendit. — Ep.
75. Cyp., c. 6, 17, p. 232, 339, Op.
Pyp-

But that they who are at Rome do
not in all things observe what has been
delivered from the beginning, and in vain
put forth the authority of the Apostles,
any one can know thence even, because
he may see that there are among them
some diversities about celebrating Easter
day, and about many other sacraments of
divine things, nor are all things equally
observed there, which are observed at
Jerusalem, according to which in very
many other provinces also, many things
are varied according to the diversity of
places and names ; nor yet oh this account
did they ever depart from the peace and
unity of the Catholic Church. Stephen
now attempts to do this, breaking peace
against you, which his predecessors have
always preserved with you with mutual
love and honor, defaming, moreover, the
blessed Apostles Peter and Paul, as if
they delivered this, who in their Epistles
execrated heretics and admonished us to
shun them. Wherefore it is apparent that
this tradition is human, which defends
heretics and maintains that they have bap
tism, which is of the Church only.
And, moreover, on this account I am
justly indignant at this so open and mani,
fest foojishness of Stephen, because he
who sp glories about the rank of his epis^
cp;pate, and contends that he possesses the
succession of Peter, upon whom the foun
dations of the Church are placed, brings,
in many other stones (petras) and constu
tutes new edifices of many churches,
while he maintains by his authority that
baptism is there (among the heretics).

ST. JEROME, PRIEST.

Nee altera Romanae urbis ecclesia,
altera totius orbis existimanda est. Et
Galliae, et Brittaniae, et Africa, et Persis,
et Oriens, et India, et omnes barbarae
nationes unum Christum adorant, unum
observant regulam veritatis. Si auctoritas
quaeritur, orbis major est urbe. Ubicum-

Nor are we to think that there is one
Church of the Roman city and another of
the whole world. Gaul, and Britain, and
Africa, and Persia, and the East, and
India, and all barbarous nations adore
one Christ, observe one rale of truth. If
authority is required, the whole world is

THE CATHOLIC FAITH.

42/

que fuerit episcopus, sive Romae, sive
Eugubii, sive Constantinopoli, sive Rhe-
gii, sive Alexandriae, sive Tanis ; ejusdem
meriti, ejusdem et sacerdotii. Potentia
divitiarum, et paupertatis humilitas, vel
sublimiorem, vel inferiorem Episcopum
non facit. Caeterum omnes Apostolorum
successores sunt. — Ep. 85, Evag., p. 260,
A., T. 2.
Sed in Hierusalem primum fundata
ecclesia, totius orbis ecclesias seminavit. —
In Es. 2, L. 1, p. 7, H., T. 4.

greater than one city. Wherever there is
a Bishop, whether at Rome, or Eugu-
bium, or Constantinople, Rhegium, or
Alexandria, or Tanis, he is of the same
merit and of the same priesthood. The
power of riches, or the humility of pov
erty, does not make a Bishop higher or
lower. But all are successors of the
Apostles. But the Church first founded at Jeru
salem disseminated the churches of the
whole world.

COUNCIL OF CONSTANTINOPLE, 381.

Tov pevroi Kwvdravnv ovxd-
Xsw? iaidxoaov sxsiv rd apsdfisia
rij? npij? psrd rdv rrj? 'Pwpy? iaid
xoaov, Sid to' sivai avryv viav
Pwpyv. — Can. 3, p. 21, T. 1, Brans.

The Bishop of Constantinople shall
have the primacy of honor after the Bishop
of Rome, because it is New Rome.

THIRD COUNCIL OF CARTHAGE, 397.

Ut primae sedis episcopus non appel-
letur princeps sacerdotum aut summus
sacerdos aut aliquid hujusmodi, sed tan
tum primae sedis episcopus.
Item placuit, ut episcopi trans mare
non proficiscantur, nisi consulto primae
sedis episcopo suae cujusque provinciae, ut
ab eo praecipue possint sumere formatam.
Hinc etiam dirigendae Iiterae concilii ad
transmarinos episcopos. — Can. 26, 28, p.
127, T. 1, Brans.

That the Bishop of the first see be
not called the prince of priests, or the
chief priest, or anything of this kind, but
only Bishop of the first see.
It has likewise seemed good that
Bishops shall not proceed across the sea
except they consult the Bishop of the first
see of their own province, that they may
receive a rescript from him especially.
Hence also the letters of the Council are
to be directed to the Bishops across the
sea.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.
Some have been led to suppose that St. Augustine died out of
communion with the Church of Rome, from the fact that there is ex
tant an Epistle from Boniface II., Bishop of Rome, wherein is men
tioned the submission of Eulalius, Bishop of Carthage, to the Roman
See, and his condemnation of all who resisted the claims of the Roman
Pontiff. The schism between the two Churches lasted about a century.
But an Epistle of Celestine, in which he says that he ever held St.
Augustine in his communion, seems to prove the Epistle of Boniface a
forgery. We leave the candid reader to judge for himself.

428

THE CATHOLIC FAITH.

Boniface II., Bishop of Rome. —
Aurelius praefatae Carthaginensis ecclesiae
olim episcopus, cum coUegis suis, insti-
gante diabolo, superbire temporibus prae-
decessorum nostrorum Bonifacii atque
Coelestini contra Romanam ecclesiam co
epit ; sed videns se modo peccatis Aurelii
Eulalius a Romanae ecclesiae commun-
ione segregatum, humilians recognovit se,
pacem et communionem Romanae eccle
siae petens, subscribendo una cura collegis
suis, damnavit Apostolica authoritate om
nes scripturas, quae adversus Romanae
ecclesiae privilegia factae quoquo ingenio
fuerunt. — Ep. ad Eulal., Alex., col. 827,
828, EA., T. 5, L. and C.
Celestine I., Bishop of Rome. —
Augustinum sanctae recordationis virum
pro vita sua atque meritis in nostra com-
munione semper habuimus, nee unquam
hunc sinistrae suspicionis saltern rumor
adspersit, etc. — Ep. ad Episc. Gallic,
c. 2, col. 470, D., T. 3, L. and C.

Aurelius, formerly Bishop of the afore
said Church of Carthage, with his col
leagues, at the instigation of the devil,
began to be haughty, in the times of
our predecessors, Boniface and Celestine,
against the Roman Church ; but Eulalius,
seeing himself now cut off from the com
munion of the Roman Church by the sins
of Aurelius, has humbly recollected him
self, asking the peace and communion of
the Roman Church, and by subscribing
together with his colleagues, has con
demned by Apostolic authority all writ
ings which have been made by any genius
whatever against the privileges of the
Roman Church.
We have always held Augustine( a man
of holy memory, for his life and merits, in
our communion ; nor has a rumor even of
adverse suspicion ever aspersed him, etc.

Century V.

COUNCIL OF MILEVIS, 402.

Item placuit ut Presbyteri Diaconi
vel caeteri inferiores clerici in causis quas
habuerint, si de judiciis Episcoporum su
orum questi fuerint, vicini Episcopi eos
audiant et inter eos quicquid est finiant
viri adhibiti ab eis ex consensu Episco
porum suorum. Quod si et ab eis provo-
candum putaverinL, non provocent nisi ad
Africana concilia, vel ad primates prov-
inciarum suarum. Ad transmarina autem
qui putaverit appellandum, a nullo intra
Africam in communionem suscipiatur. —
Can. 22, p. 203, Carranz. , and Cod. Eccl.
Afric, can. 28, p. 164, 165, T. 1, Bruns.

It has seemed good, likewise, that if
Presbyters, Deacons, or other inferior
clergy shall complain concerning the de
cisions of their Bishops in the causes
which they have, let the neighboring
Bishops hear them, and let men employed
by them with the consent of their Bishops
bring to an end whatever matter is be
tween them. But if they shall think best
to appeal from these also, let them appeal
to African Councils only, or to the pri
mates of their own provinces. But who
ever shall think of appealing to those
across the sea, shall be received into com
munion by no one in Africa.

SIXTH COUNCIL OF CARTHAGE, 419.
A deposed Presbyter, Apiarius, had some Canons of the Council of
Sardica presented to the Sixth Council of Carthage, as Canons of the

THE CATHOLIC FAITH. " 429
Council of Nice, in defense of his appeal to the Roman Church. The
Council of Milevis had already threatened with excommunication from
all the African churches, any African who should appeal to any church
beyond the sea. Yet Zosimus and Celestine I., Bishops of Rome, did
presume to receive such appellants, and for this they were sharply
rebuked by St. Augustine and all the African bishops in Council. Great
pains were taken by the Council of Carthage to get exact copies of the
Canons of the Council of Nice, contained in ancient manuscripts in the
churches at Antioch, Alexandria and Constantinople, and not a trace of
these Canons was to be found in them; nor, in fact, did they exist in
the Latin copies used by them. The fraud, or mistake, was discovered,
and the Council expressed hopes that under Boniface I., who was then
Bishop of Rome, they should enjoy peace and not be obliged to submit
to such intolerable exactions. — Codex Eccl. Afric, c. 134-138, p.
196-202, T. 1, Bruns.
THEODORET, BISHOP OF CYRUS.
Ty? Si ys pi/rpd? dxadwv ro5r We declare that the most reverend and
ixxXydiwv rij? iv IspodoXvpoi?, rdv religious Cyril is Bishop of the Church at
aiSsdipwrarov xai BsocpiXidrarov Jerusalem, which is the mother of all the
KvpiXXov kxidxoxov sivai yvwpi- churches.
Zopsv. — H. E., L.-5, c. 9, p. 1033, T. 3.
SOCRATES.
Kai dvvoSov kv Ty 'Avrioxsia And having assembled a Synod at
xypvqavrs?, dvvsXBdvrs? kv avry, Antioch, and coming together in it, they
yvwpy xoivy dcpoSpdrspov Si kxid- in turn, with one consent, accuse Julius
roXij? dvrsyxaXovdi tw 'IovXiw, by an Epistle, signifying that they ought
SyXovvrs? pi) Ssiv xavoviZsdBai not to be ruled by him if they wished to
xap' avrov, Ei fiovXoivro k^sXav- expel certain from the churches ; for they
vsiv riva? raJy kxxXsdiwv- pySk did not oppose when Novatus was ejected
ydp avrov? dvrsiXsiv , ors Nova- from the Church. And these things in-
rov xy? ixxXydia? r/Xavvov. Tavra deed the Eastern Bishops sent in reply to
piv oi ri)? swa? iaidxoaoi tw iaid- Julius, Bishop of Rome.
xoaoi tw iaidxdaw 'Poopy? 'IovXiw
Sisaipaovro. — H. E., L. 2, c 15, p.
92. 93-
APOSTOLIC CONSTITUTIONS.
Txkp xddy? kxidxoxij? rij? vad Let us pray for the whole Episcopate
rdv ovpavdv twv opBoropovvrwv under heaven of those that rightly divide
rdv Xoyov ri)? diji dSyBsia? SsyBw- the word of Thy truth. And let us pray
psv ¦ xai.vakp rov kaidxdaov ypwv for our Bishop James and his parishes.

43°

THE CATHOLIC FAITH.

Idxwfiov xai rwv aapoixiwv avrov
SeyBwpsv ¦ vakp rov iaidxoaov
i/pwv KXr/psvro? xai twv aapoi
xiwv avrov Ssr/Bwpsv ¦ — L. 8, c. io,
p. 400, T. 1, Cotel.

Let us pray for our Bishop Clemens and
his parishes.

COUNCIL OF CHALCEDON, 451-

Ilavraxov roi? rwv ayiwv
xaripwv opoi? sadpsvoi xai rdv
dpriw? dvayvwdBevro xavdva na?'
i xardv asvri/xovra BsoxpiXsdrdrwv
iaidxdawv yvwpiZovrs?, rd avrd
xai yps>? opiZopev xai ipycpiZ'ipeBa
aspi rwv apsdfisiwv rrj? dyiwra-
ry? ixxXydia? Kwvdravrivovxo-
Xew? via? 'Pwpy?. Kai ydp tw
Bpovw rij? xpedfivripa? 'Pwpy?, Sid
rd fiadiXsvsiv ryv adXiv ixsivyv,
oi aarips? stxdrw? daoSsdwxadi
rd apsdfisia, xai tw avrw dxoaw
xivovpsvoi oi ixardv asvTyxovra
BrocpiXidraroi iaidxoaoi rd Ida
apsdfisia daiveipav tw ri)? via?
'Pwpy? dyiwrdrw Bpdvw, siiXdyw?
xpivavrE?, ri/v fiadiXsia xai dvy-
xXyrw rmyBsidav adXiv xai rwv
i'6wv daoXavovdav apsdfisiwv ry
xpsdfivripa fiaXiXiSi 'Pwpy, xai iv
roi? ixxXydiadnxoi?, w? ixeivyv,
psyaXvvsd'lai apdypadi, Ssvripav
I.iet' ixsivyv vxdpxovdav • — Can. 28,
P- 32, 33, T. 1, Bruns.

Century VI.
GREGORY THE GREAT, BISHOP OF ROME.

Everywhere following the decrees of
the Holy Fathers, and acknowledging the
canons of the one hundred and fifty Bish
ops, dear to God, just read, we also de
cree and ordain the same concerning the
rank of the most holy church of Constan
tinople which is New Rome. For to the
throne of old Rome, because that city has
the sovereignty, the Fathers justly gave
privileges, and, moved by the same con
sideration, the one hundred and fifty
Bishops, dear to God, assigned equal
privileges to the most holy throne of New-
Rome, rightly judging that the city which
was honored with the imperial power and
a senate, and enjoying equal privileges
with Old Rome, should also be extolled
in ecclesiastical matters, the same as she
is, being next after her ; etc.

Quid enim Fratres tui omnes univer
salis Ecclesiae episcopi, nisi astra coeli
sunt ? quorum vita simul et lingua inter
peccata erroresque hominum quasi inter
noctis tenebras lucent. Quibus dum cupis
lemetipsum vocabulo elato praeponere,
eorumque nomen tui comparatione cal
care, quid aliud dicis, nisi : ' In coelum
conscendam, super astra caeli exaltabo
solium meum ' ? — Certe Petrus Aposto
lorum primus, membrum sanctae et uni
versalis Ecclesiae, Paulus, Andreas, Joan-

For what are all thy brethren, the
Bishops of the universal Church, but the
stars of heaven ? whose lives at the same
time and tongues shine among the sins
and errors of men, as amid the shades of
night. Whilst thou desired to prefer thy
self to them by this haughty word, and to
trample upon their name, in comparison
with thyself, what else dost thou say but
I will ascend up into heaven, I will exalt
my throne above the stars of heaven ? —
Surely, what else are Peter, the first of the

THE CATHOLIC FAITH.

431

nes, quid aliud quam singularum sunt
plebium capita ? et tamen sub uno capite
omnes membra. Atque ut cuncta brevi
cingulo locutionis astringam, Sancti ante
Legem, Sancti sub Lege, Sancti sub
Gratia, omnes omnes hi perficientes cor
pus Domini, in membris sunt Ecclesiae
constituti, et nemo se unquam universa-
lem vocari voluit. Vestra autem Sanctitas
agnoscat quantum apud se tumeat, quae
illo nomine vocari appetit, quo vocari nul
lus praesumsit, qui veraciter sanctus fuit.
— Sed tamen nullus unquam tali vocabulo
appelari voluit, nullus sibi hoc temerarium
nomen arripuit. — L. 5, Ep. 18, ad Jonan.
episc. Constant., col. 743, 744, T. 2.
Ecce claves regni coelestis accepit
[Petrus], potestas ei ligandi ac solvendi
tribuitur, cura ei totius Ecclesiae et prin-
cipatus committitur, et tamen universalis
Apostolus non vocatur : et vir sanctissi-
mus consacerdos meus Johannes vocari
universalis episcopus conatur. Exclamare
compellor ac dicere : O tempora, o mores. '
— Quis est iste, qui contra statuta evan-
gelica, contra canonum decreta, novum
sibi usurpare nomen praesumit ? Utinam
vel sine aliorum imminutione unus sit,
qui vocari appetit universalis. — Si igitur
illud nomen in-ea Ecclesia sibi quisquam
arripit, quod apud bonorum omnium judi
cium fecit ; universa ergo Ecclesia, quod
absit, a statu suo corruit, quando is qui
appellatur universalis cadit. Sed absit a
cordibus Christianis nomen istud blasphe-
miae, in quo omnium sacerdotum honor
adimitur, dum ab uno sibi dementer arro-
gantur. Certe pro beati Apostolorum
principis honore, per venerandam Chalce-
donensem Synodum Romano Pontifici ob
latum est. Sed nullus eorum umquam
-hoc singularitatis nomine uti consensit,
dum privatum aliquid daretur uni, honore
debito sacerdotes privarentur universi. —
L. 5, Ep. 20, ad Mauric, col. 748, 749,
CDAB., T. 2.

Apostles, a member of the holy and uni
versal Church, Paul, Andrew and John,
but the heads of particular people ? and
yet they are all members under one Head.
And, to comprehend all in a brief expres
sion, the saints before the Law, the saints
under the Law, the saints under Grace,
all these perfecting the Lord's body, are
constituted among the members of the
Church, and no one ever wished to be
called Universal. But let Your Sanctity
know how puffed up he is that seeks to be
called by that name, by which no one pre
sumed to be called who was truly holy. —
But yet no one ever wished to be called
by such a word ; no one seized to himself
this rash name.
Behold, Peter received the keys of the
heavenly kingdom, the power of binding
and loosing was given to him, the care
and principate of the whole Church was
committed to him, and yet he was not
called the ' Universal ' Apostle : and my
fellow-priest, John, a most holy man, pre
sumes to be called Universal Bishop ! I.
am compelled to exclaim and say : ' O the
times, O the customs.' — Who is this one,
who, contrary to the statutes of the Gos
pel, contrary to the decrees of the Canons,
presumes to usurp to himself a new name?
Would indeed that there was one who,
without injury to others, strives to be
called Universal. — If, therefore, any one
in that Church seizes upon that name for
himself, although he has done it in the
judgment of all good men, the whole
Church, which God forbid, falls from her
position when he falls who is called Uni
versal. But be this name of blasphemy
far from Christian hearts, in which the
honor of all priests is taken away, while
one madly arrogates it to himself. Surely,
for the honor of the blessed prince of the
Apostles, this was offered to the Roman
Pontiff by the venerable Synod of Chalce-
don. But no one of them ever consented
to "use this singular name, lest while some
thing private is given to one, all priests
are deprived of their due honor.

432

THE CATHOLIC FAITH.

He has assumed to boast, so that he
attempts to ascribe all things to himself,
and studies, by the elation of this pomp
ous speech, to subject to himself all the
members of the Church which cohere to
one sole head, namely, Christ.
But I confidently affirm that whoever
calls himself Universal Priest, or desires
to be so called, does in his pride forerun
Antichrist, because in his pride he puts
himself before the rest. Nor is he led
into error by a dissimilar pride, for as that
perverse one wishes to seem God above
all men, so every one who seeks to be
called sole priest extolls himself above all
other priests. But since the Trath said :
Every one that exalteth himself shall be
humbled ; I know that all pride is by so
much the sooner broken, by as much as it
is the more puffed up.
Your Blessedness has also taken pains
to indicate that you do not write those
proud appellations to certain persons,
which have sprung from the root of van
ity, and you speak to me, saying : As you
commanded. I beseech you to remove
this word ' command ' from my hearing ;
for I know who I am, who ye are. For
in rank ye are my brothers, in character
my father. I have not commanded, there
fore, but I took care to 'indicate what
things seemed useful. Yet I do not find
that Your Blessedness has perfectfuly
willed to observe this very thing which I
have committed to your memory. For I
said that ye ought to write no such thing
as this, either to me or to any one else : and
lo ! ye have taken care to impress upon the
very preface of the Epistle which ye have
directed to myself, who have forbidden it,
that word of proud appellation Universal,
calling me Pope. I ask that Your Holi
ness, most dear to me, do this no further.
Century VII.
BONIFACE III., BISHOP OF ROME.
Only two years after the death of Gregory the Great, the Emperor
Phocas, having a grudge against Cyriacus, Bishop of Constantinople

— Jactantiam sumsit : ita ut universa
sibi tentat adscribere, et omnia quae soli
uni capiti cohaerent, videlicet Christo, per
elationem pompatici sermonis ejusdem
Christi sibi studeat membra subjugare. —
L. 5, Ep. 43, ad Eulog., col. 773, B.
Ego autem fidenter dico, quia quis
quis se universalem sacerdotem vocat, vel
vocari desiderat, in elatione sua Anti-
christum praeeurrit, quia superbiendo se
ceteris praepouit. Nee dispari superbia
ad errorem ducitur, quia sicut perversus
ille, Deus videri vult super omnes homi
nes : ita quisquis iste est, qui solus sacer
dos appellari appetit, super reliquos sa-
cerdotesse extollit. Sed quoniam Veritas
dicit : ' Omnis qui se exaltat, humiliabi-
tur ' , scio quia quaelibet elatio tanto citius
rumpitur, quanto amplius infiatur. — L. 7,
Ep. 33, ad Mauric, col. 881, D.
Indicare quoque vestra Beatitudo
studuit, jam se quibusdam non scribere
superba vocabula, quae ex vanitatis radice
prodierunt, et mihi loquitur, dicens : ' Sicmt
jussistis.' Quod verbum jussionis peto a
meo aditu removere, quia scio qui sum,
qui estis. Loco enim mihi fratres estis,
moribus patres. Non ergo jussi, sed quae
utilia visa sunt, indicare curavi. Non
tamen invenio vestram Beatitudinem hoc
ipsum quod memoriae vestrae intuli, per-
fecte voluisse. Nam dixi, nee mihi vos,
nee cuiquam alteri tale aliquid scribere
debere : et ecce in praefatione Epistolae,
quam ad me ipsum qui prohibui direxistis,
superbae appellationis verbum universa
lem, me Papam dicentes, imprimere curas-
tis. Quod peto dulcissima mihi sanctitas
vestra ultra non faciat. — L. 8, Ep.. 30, ad
Eulog., col. gig.

THE CATHOLIC FAITH.

433

(see Spondan. Epit. Baron. Annal., an. 606, n. 2, 3, p. 82, T. 2), bestowed
"that prourJ title, Universal," upon Boniface III., Bishop of Rome.
This Phocas was a native of Asia Minor, and of obscure origin. Having
succeeded in an insurrection which he had raised against the Emperor
Mauritius, he was declared emperor by his soldiers. Mauritius was
brutally murdered, together with his wife and eight children.

COLUMBANUS, ABBOT.

Roma orbis terrarum caput est eccle
siarum, salva loci dominicae resurrectionis
singulari praerogativa. Tandiu enim po
testas apud vos erit, quandiu recta ratio
permanserit : ille enim certus regni cae-
lorum clavicularius est, qui dignis per
veram scientiam aperit, et indignis claudit.
Alioquin, si contraria fecerit, nee aperire,
nee claudere poterit. — Ep. 5 ad Bonif.
Pap. IV., c. 10, col. 280, AB., Pat. Lat.
T. 80.

Rome is the head of the churches of
the whole earth, save the singular prerog
ative of the place of the Lord's resurrec
tion. For so long will power be with
you, as long as a correct reason shall re
main : for he is the true key-bearer of the
kingdom of heaven, who opens to the
worthy through true knowledge, and shuts
to the unworthy. Otherwise, if he shall
do the contrary, he can neither open nor
shut.

Century VIII.

VENERABLE BEDE, PRIEST.

Augustine held an assembly at Augustine's Oak, in 603, to induce
the Britons to submit to the Bishop of Rome. The Abbot Dinooth, the
most influential man among his countrymen, advised them not to sub
mit. — H. E„ L. 2, c. 2, p. 172-178, T. 2.

Jacobus, Petrus, Joannes, Judas sep
tem epistolas ediderant. — In quibus ideo
prima epistola Jacobi ponitur, quamvis in
catalogo apostolorum priores solent no-
minari Petrus et Joannes, quia ipse Hiero-
solymorum regendam suscepit ecclesiam.
Inde fons et origo evangelicae praedicatio-
nis incipiens per orbem diffusa est univer-
sum. Cujus cathedrae dignitatem etiam
Paulus apostolus in eo nominando vene-
rans ait, Jacobus, Cephas, et Joannes, qui
videbantur columnae ecclesiae. — Super
Epist. Cath. exposit. Prolog., p. 157, T.
12.

James, Peter, John and Jude pub
lished seven Epistles. — Among which for
this reason the Epistles of James is placed
first, though in the catalogue of the Apos
tles Peter and John are wont to be named
first, because he received the Church of
Jerusalem for his charge. The font and
origin of the evangelic preaching begin
ning thence, was diffused throughout the
whole world. Paul the Apostle, venerat
ing the dignity of this chair, saith in nam
ing him : James, Cephas and John, who
seemed pillars of the Church.

434

THE CATHOLIC FAITH

Century XII.
BERNARD, ABBOT OF CLAIRVAUX.

Libet jam et hunc claudere librum ;
sed in calce aliqua velim vel ante dicta
quasi epilogando repetere, vel addere prae-
termissa. Consideres ante omnia sanctam
Romanam ecclesiam, cui Deo auctore
praees ; ecclesiarum matrem esse, non
dominam : te vero non dominum episco
porum, sed unum ex ipsis ; porro fratrem
diligentium Deum, et participem timen-
tium eum. — De Considerat., L. 4, c. 7,
n. 23, p. 378,

I am disposed to close this book here
even : but in the end I would repeat some
thing, either what I have said before, by
way of peroration, as it were, or add what
I have overlooked. Thou mayest consider
before all things that the holy Roman
Church, over which thou presidest by
command of God, is the mother of the
churches, not the mistress : that thou in
truth art not the Lord of Bishops, but one
of their number ; a brother, moreover, of
those that love God, and a partner of those
that fear Him.

Century XV.
.ENEAS SYLVIUS, BISHOP OF SIENNA,

AFTERWARD POPE PIUS II.

Quemadmodum factum esse videmus
ante concilium Nicaenum, dum sibi quis
que vivebat, et ad Romanam ecclesiam
parvus habebatur respectus. — Ep. 288 al.
301, Mart. Mayer, p. 802.

As we see was done before the Coun
cil of Nicea, when every one lived for
himself and little respect was had to the
Roman Church.

Section III.

All Bishops are Vicars of Christ.

SCRIPTURE.

King James' Version.
4cts 20 : 28. Take heed therefore
unto yourselves, and to all the flock, over
the which the Holy Ghost hath made you
overseers, to feed the Church of God, which
He hath purchased with His own blood.
Col. 1:7. As ye also learned of
Epaphras our dear fellow servant, who is
for you a faithful minister of Christ ;
lb. 4 : 7. All my state shall Tychicus
declare unto you, who is a beloved brother,
and a fellow servant in the Lord :

Douay Version.
Acts 20 : 28. Take heed to your
selves, and to the whole flock, wherein the
Holy Ghost hath placed you bishops, to
rule the Church of God, which- he had
purchased with His own blood.
Col. 1:7. As you learned of Epa
phras our most beloved fellow-servant,
who is for you a faithful minister of Christ
Jesus. lb. 4 : 7. All the things that concern
me, Tychicus, our dearest brother, and
faithful minister, and fellow-servant in the
Lord, will make known to you.

THE CATHOLIC FAITH.

1-35

I Thess. 3 : 2. And sent Timotheus,
our brother, and minister of God, and our
fellow labourer in the Gospel of Christ, to
establish you, and to comfort you concern
ing your faith.
I Tim. 4:6. If thou put the breth
ren in remembrance of these things, thou
shalt be a good minister of Jesus Christ,
nourished up in the words of faith and
of good doctrine, whereunto thou hast
attained. Century II

1 Thess. 3 : 2. And we sent Timothy
our brother, and minister of God in the
gospel of Christ, to confirm you and ex
hort you concerning your faith.
1 Tim. 4 : 6. These things proposing
to the brethren, thou shalt be a good min
ister of Jesus Christ, nourished up in the
words of faith and of the good doctriue
which thou hast attained to.

IGNATIUS, BISHOP OF ANTIOCH.

Tov ovv iaiduoaov SijXov on w?
avrdv rdv Kvpiov Ssi apodfiXiasiv.
— Ep. ad Ephes., c. 6, p. 156.
— 'Taordddsrai tw inidxdaw w?
xdpiri Bsov, xai rq3 apsd/ivrspiw
w? vdpw 'Iydov Xpidrov.
— DpoxaBypiv ov rov ixidxdxov
si? rdaov Bsov, xai r&jj' apsdfivri-
pwv si? rdaov dvveSpwv rca^ daod-
rdXwv, xai r&5V Siaxdvwv , riaV
ipoi yXvxvrarwv, aeaidrevpivwv
Siaxoviav 'Iydov Xpidrov. — Ep. ad
Magnes., c. 2, 6, p. 172, 176.
"Orav ydp rw ixidxdxw vao-
rdddedBe w? 'Iydov Xpidrov, x. r. X.
— Ep. ad Trail., c. 2, p. 186.

It is manifest, therefore, that we
ought to look upon the Bishop as the
Lord Himself.
He is subject to the Bishop as to the
grace of God, and to the Presbyter as to
the law of Jesus Christ.
The Bishop presides in place of God,
and the Presbyters in place of the council
of the Apostles ; and the Deacons, who
are most dear to me, are intrusted with
the ministry of Jesus Christ.

For when ye are subject to the Bishop
as to Jesus Christ, etc.

Century III.
THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Neque enim aliunde haereses obortae
sunt aut nata sunt schismata, quam inde,
quod sacerdoti Dei non obtemperatur, nee
unus in ecclesia ad tempus sacerdos et ad
tempus judex vice Christi cogitatur: etc.
— Ep. 59, Cornel., c. 7, p. 136.

For neither do heresies spring, nor
schisms originate, from any other source
than this, that the priest of God is not
obeyed, nor do men think that there is one
priest in the Church for the time, and one
judge in the place of Christ.

Century IV.
HILARY, DEACON OF ROME.
Episcopus personam habet Christi. — A Bishop hath the person of Christ.

In
17,

1 Cor. 11, col. 240,
Op. Ambros.

D., Pat. Lat. T.

436

THE CATHOLIC FAITH.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Ei d Mwiidiw? Bpdvo? ovrw? yv
aiSidpo?, w? Si ixsivov dxovedBai,
aoXXw paXXov d rov Xpidrov Bpd
vo?. 'Exeivov ypei? SisSs^dpsBa ¦
dad rovrov cpBsyydpsBa, acp' ov
xai d Xpidrd? sBsro kv ypiv r^v
Siaxoviav ry? xaraXXayi)?. — Hom.
3 in Col. I, c 4, p. 403, DE., T. 11.

If the throne of Moses was so holy
that he should be heard on account of it,
much more so is the throne of Christ.
We have received this ; from this we
speak, from which also Christ has placed
in us the ministry of reconciliation.

Century IX.
FLORUS MAGISTER, A DEACON OF LYONS.
Apostolorum successores, id est eccle- The successors of the Apostles, that
siarum praesules, etc. — De expos. Miss., is, the Bishops of the churches, etc.
c. 13, col. 27, C, Pat. Lat. T. 119.
Section IV.
Temporal Power of the Pope.

THE CHURCH OF ROME.
The Bishop of Rome claims jurisdiction not only in spiritual, but
also in temporal matters. Century IX.
NICOLAUS I, BISHOP OF ROME.

Satis evidenter ostenditur, a saeculari
potestate nee ligari prorsus, nee solvi posse
Pontificem, quem constat a pio principe
Constantino (quod longe superius memor-
avimus) Deum appellatum : nee posse
Deum ab hominibus judicari manifestum
est. — Ep. ad Michael. Imperat. ap. Grat.,
P. 1, dist. 96, c. 17, col. 293.

It is evidently enough shown that the
Pontiff, whom it is clear was called God
by the pious Prince Constantine (which
we have related above), cannot be bound
nor loosed by the secular power : and it is
manifest that God cannot be judged by
men.

JOHN VIII., BISHOP OF ROME.

Imperatores Christiani subdere debent
executiones suas ecclesiasticis praesulibus,
non praeferre. — Ap. Grat., P. 1, dist. 96,
c 11, col. 295.

Christian emperors ought to submit,
and not prefer, the execution of their laws
to the Bishops of the Church.

THE CATHOLIC FAITH.

437

Century XII.
INNOCENT III., BISHOP OF ROME.

Ad firmamentum igitur coeli, hoc est,
universalis ecclesiae, fecit Deus duo magna
luminaria, id est, duas instituit dignitates,
quae sunt pontificalis auctoritas, et regalis
potestas. Sed ilia, quae praeest diebus,
id est, spiritualibus, major est : quae vero
carnalibus, minor, etc. — Ap. Decret. Greg.
IX., L. I, tit. 33, c 6, col. 160, Corp.
Jur. Canon.

For the firmament, therefore, of
heaven, that is, of the universal Church,
God made two great lights, that is, He
ordained two dignities, which are the
pontifical authority and the royal power.
But that which rules the days, that is,
spiritual affairs, is the greater ; but that
which governs carnal matters, the lesser,
etc.

Century XIII.

BONIFACE VIII., BISHOP OF ROME.

Uterque ergo est in potestate eccle
siae, spiritualis scilicet giadius et materia-
lis. Sed is quidem pro ecclesia, ille vero
ab Ecclesia exercendus. Ille sacerdotis,
is manu regum et militum, sed ad nutum
et patientiam sacerdotis. Oportet autem
gladium, esse sub gladio, et temporalem
auctoritatem spiritali subjicii potestati. —
Extrav. com., L. I, tit. 8, c I, de major.,
col. 3ig.

Each, therefore, namely, the spiritual
and material sword, is in the power of the
Church. But the one indeed must be ex
ercised for the Church, and the former by
the Church. The one is in the hands of
the priest, the other in the hands of kings
and soldiers, but at the pleasure and suf
ferance of the priest. But the sword must
be under the sword, and the temporal
authority subject to the spiritual.

Century XVII.

ROBERT BELLARMINE, CARDINAL AND JESUIT.

Giadius temporalis gladio spirituali
subjectus est. — De Rom. Pont., L. 5,
c. 5, p. 234, G., T. i.

The temporal sword is subject to the
spiritual sword.

THE CATHOLIC CHURCH.
The primitive Bishops of Rome, in accordance with the Canons of
the Church, confined themselves to the spiritual concerns of their flocks,
and left civil affairs to the temporal rulers.

438

THE CATHOLIC FAITH.

Century I.
ST. PETER, APOSTLE.

Anastasius Bibijothecarius, — Hic
Petrus beatum Clementem Episcopum
consecravit, cui et cathedram vel eccle
siam omnem disponendam commisit, di-
cens : Sicut mihi gubernandi tradita est a
domino meo Jesu Christo potestas, ligandi,
solvendique, ita et ego tibi committo, ut
ordines dispositores diversarum cau'sarum,
per quos actus non ecclesiastici profligen-
tur, et tu minime curis saeculi deditus re-
periaris ; sed solummodo orationi et prae-
dicafioni ad populum vacare stude. Post^
hanc dispositionem martyrio cum Paulo
coronatur. — Vit. Petri, col. 63, CD., T. 1,
L. and C; Platin., De Vit. Pont., Vit.
Pet., p. 14; Carranz., Sum. Cone, p. 27.

Peter consecrated the blessed Clement
Bishop, to whom also he committed the
disposition of his chair, or the whole
Church, saying : As the power of govern
ing, binding and loosing was given to me
by my Lord Jesus Christ ; so also I com
mit it to thee, that thou mayest appoint '
persons over different causes, whereby acts
not ecclesiastical may be administered, and
that thou mayest be found not at all given
to the cares of the world ; but strive to
attend to prayer and preaching to the peo
ple. After this disposition he was crowned
with martyrdom, together with Paul.

Century III.
APOSTOLIC CANONS.

Eiaopsv, on ov XP'/ iaidxoaov
i/ apsdfivrspov xaBiivai savrdv si?
Sypo6ia? Sioinr/dsi?, dXXd apodsv-
xaipsiv rai? exxXyd ladnxai? X/3£z-
ai?- 7/ xeiBidBw ovv rovro pi/ aoieiv
y xaBaipsidBw ¦ ovSsi? ydp Svvarai
Svdi Kvpioi? SovXsvsiv, xard ri/v
xvpiaxyv XapaxiXsvdiv. — Can. 80,
p. 12, T. 1, Bruns.

We have said that a Bishop, or a
Presbyter, ought not to let himself down
to civil offices, but top apply himself to
ecclesiastical business. Either, therefore,
let him be persuaded not to do this, or let
him be deposed ; for no man can serve
two masters, according to the Lord's ad
monition.

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

— Singuli divino sacerdotio honorati
et in clerico ministerio constituti non nisi
altari et sacrificiis deservire et precibus at
que orationibus vacare debeant. Scriptum
est enim : Nemo militans Deo obligat se
molestiis saecularibus, ut possit placere ei,
cui se probavit. Quod cum de omnibus
dictum sit, quanto magis molestiis et la-
queis saecularibus obligari non debent,
qui divinis rebus et spiritualibus occupati
ab ecclesia recedere et ad terrenos et sae-
culares actus vacare non possunt. — Ep. 1,
Presb. et diac. Furnis., c. 1, p. 1, 2.

All who are honored with the divine
priesthood, and are constituted in the
clerical ministry, ought to serve the altar
and sacrifices only, and attend to prayers
and intercessions. For it is written : No
man that wareth for God entangleth him
self with secular business ; that he may
please Him to Whom he hath approved
himself. Seeing this is said of all, how
much more ought they not to be impeded
by secular business and snares, who, occu
pied in divine and spiritual things, cannot
depart from the Church and have leisure
for earthlv and secular acts.

THE CATHOLIC FAITH.

439

Century V.
SYNESIUS, BISHOP OF PTOLEMAIS.

Kal ydp Aiyvanoi, xai 'Efi-
paiwv yivo? xpovov dvxvdv vad
twv ispiwv kfiadiXsvBr/dav . Easi
Sk 8iwxidB7/dav oi (Sim, xai d pkv
ispd?, d Si yyspovixd? dasSsixBy,
rsrdxarai Si srspoi piv iv roi?

The Egyptians, and the race of the
Hebrews, for a long time were under the
dominion of the priests. But when these
lives were separated, and things sacred
and things pertaining to government were
marked out, others were chosen to preside

apdypadiv, r'/psi? 6i iv rai? svxai? over temporal affairs, but we for offering
sivai- — Ep. 121, Anastas., col. 1501, prayers.
A., Pat. Gr. T. 66. Ep. 57, ad Andramac, col. 1396, A.
GELASIUS I, BISHOP OF ROME.

Fuerint haec ante adventum Christi,
ut quidem figuraliter, adhuc tamen in car
nalibus actionibus constituti pariter reges
existerent, et pariter sacerdotes. Quod
S. Melchisedech fuisse sacra prodit His
toria. — Sed cum ad verum ventum est
eumdem regem atque pontificem, ultra
sibi nee imperator pontificis nomen im-
posuit, nee pontifex regale fastigium vin-
dicavit. — Ut et Christian! imperatores pro
aeterna vita pontificibus indigerent, et
pontifices pro temporalium cursu rerum
imperialibus dispositionibus uterentur,
quatenus spiritalis actio a carnalibus dis-
taret incursibus : et ideo ' militans Deo,
minime se negotiis saecularibus implica-
ret'; ac vicissim non ille rebus divinis
presidere videretur, qui esset negotiis sae
cularibus implicatus. — Tomus de Anathe-
mat. vinculo, col. 108, log, CA., Pat. Lat.
T. 59-

These things occurred before the,
advent of Christ, that certain, while yet
engaged in secular affairs, should, in a
figurative sense, be both kings and priests.
Sacred history relates that St. Melchise
dech was such an one. — But when He
came Who is truly King and Pontiff, there
after the emperor no longer took upon
himself the name of Pontiff, nor did the
Pontiff lay claim to the royal dignity. — So
that the Christian emperors should have
need of the Pontiffs in order to eternal
life, and the Pontiffs should be subject to
the imperial commands in the course of
temporal matters, seeing that spiritual
action differs from carnal projects : and
therefore he that wareth for God should
not entangle himself in secular business ;
and on the other hand, he should not seem
to preside over divine things who is im
plicated in secular business.

Century XII.
BERNARD, ABBOT OF CLAIRVAUX.
Wherefore also a Bishop said, in
structing a Bishop : No man warring for
God entangleth himself with secular busi
ness. — These groveling and earthly things
have their own judges, the kings and
princes of the earth. Why invadest thou
another's land ? Why thrustest thou thy
sickle into another's harvest ?

Unde et dicebat Episcopus, Episco
pum instruens : ' Nemo militans Deo im-
plicat se negotiis saecularibus.' — Habent
haec infirma et terrena judices suos, reges
et prineipes terrae. Quid fines alienos in-
vaditis? Quid falcem vestram in alienam
messem extenditis? — De considerat., L. 1,
c. 6, 11. 7, p. 348, 349, T. 1.

440

THE CATHOLIC FAITH.

Et ne dictum sola humilitate pules,
non etiam veritate, vox Domini est in
Evangelio : ' Reges gentium dominantur
eorum, et qui potestatem habent super
eos, benefici vocantur. ' Et infert : 'Vos
autem non sic, ' Planum est : Apostolis
interdicitur dominatus.

I ergo tu, et tibi usurpare aude aut
dominans apostolatum, aut Apostolicus
dominatum. Plane ab alterutro prohib-
eris. Si utrumque simul habere voles,
perdes utrumque. Alioquin non te ex-
ceptum illorum numero putes, de quibus
queritur Deus sic : ' Ipsi regnaverunt, et
non ex me ; prineipes exstiterunt et ego
non cognovi.' — lb., L. 2, c. 6, n. io, ii,
P- 356.

And lest you think that this was said
from humility merely, and not in truth
also, the Lord's voice is in the Gospel :
The kings of the Gentiles exercise domin
ion over them, and they that have power
over them are called benefactors. And
He concludes : But ye are not thus. It is
clear that dominion is interdicted to the
Apostles. Go thou, therefore, and dare, while
exercising dominion, to usurp the Apostle-
ship, or, being an Apostolic man, domin
ion. Thou art, plainly debarred from one
or the other. If thou wilt have both at
the same time, thou wilt lose both. Other
wise thou mayest account thyself not ex
cepted from the number of those of whom
God complains thus : They have reigned,
but not of Me ; they have been princes,
and I know them not.

Century XVIII.
CLAUDE FLEURY.

II [Pepin] mit ainsi le pape en pos
session de toutes ces villes, au nombre de
vingt-deux ; sfavoir, Ravenne, Rimini, etc.
— Cest le premier fondement de la seig-
neurie temporelle de l'eglise Romaine. —
H. E., L. 43, c. 18, an. 755, p. 357,
T. 9.

Pepin likewise put the Pope in pos
session of all these cities, to the number
of twenty-two ; namely, Ravenna, Rimini,
etc. — This is the first foundation of the
temporal seigniory of the Roman Church.

THE CATHOLIC CHURCH.
The ancient Christians suffered the most dreadful persecutions. at
the hands of their rulers, and though they were abundantly able in every
respect, as we learn from Tertullian, to cope with and overthrow their
adversaries, yet they never revolted, nor did their bishops or clergy ever
counsel resistance, but they meekly submitted to and prayed for the
emperors and governors who sought to exterminate them. '

Century I.
POLYCARP, BISHOP OF SMYRNA.

0 dvBvaaro? sipy ' asidov rdv
Sijpov.' '0 8s IloXvxapxo? sixsv '
' di pkv xai Xoyov i/Siwda- Ss8i-

The Proconsul said : Persuade the
people. But Polycarp replied : I think
thou art worthy of being conversed with,

THE CATHOLIC FAITH.

441

SaypsBa ydp apxai? xai i^ovdiai?
vad rov Bsov rsraypivai? npyv
xard rd apodyxov, ri)v pi) fiXda-
rovdav ypd?, daovipsiv ¦ kxsivov?
Sk ovx ijyovpai diiov?, rov daoXo-
ysidBai avroi?.' — Act. Mart., c. 10,

for we are taught to render honor unto
princes and powers ordained of God, so
far as it is befitting without injury to our
selves ; but I do not regard them (the
people) as worthy that I should render
them a reason.

282.

Century II.
JUSTIN MARTYR.

"OBsv Bsdv ukv povov apodxv-
vovpsv vpiv Sk apd? rd dXXd xai-
povrs? vXypsTovpsv , fiadiXsi? xai
apxovra? dvBpwxwv duoXoyovv-
rs?, xai svxdpsvoi psrd rrj? fiadiXi-
xy? Svvdpsw? xai dwcppova rdv
Xoyidpdv s'xovra? vud? EvpsByvai.
— Apoiog. 1, n. 17, col. 353, B., Pat. Gr.
T6.

Wherefore we worship God only ; but
in other matters we render unto you cheer
ful obedience, acknowledging you to be
kings and rulers of men, and praying
withal that with the royal power ye may
be found having a sound mind.

TERTULLIAN, PRIEST OF CARTHAGE.

Nos enim pro salute imperatorum
deum invocamus aeternum, deum veram,
deum vivum, quem et ipsi imperatores
propitium sibi praeter ceteros malunt.
Qui ergo putaveris, nihil nos de salute
Caesarum curare, inspice dei voces, lit-
teras nostras, quas neque ipsi supprimi-
mus et plerique casus ad extraneos trans-
ferunt. Scito ex illis, praeceptum esse
nobis ad redundantiam benignitatis, etiam
pro inimicis deum orare, et persecutoribus
nostris bona precari. Quia magis inimici
et persecutores Chrristianorum, quam de
quorum majestate conveniemur in crimen ?
Sed etiam nominatim atque manifeste :
' Orate,' inquit, 'pro regibus, et pro prin-
cipibus, et potestatibus, ut omnia tran-
quilla sint vobis.' — Apoiog., c. 30, 31,
p. 101, 103, Pars 1.
Si enim hostes exsertos, non tantum
vindices occultos ager,e vellemus, deesset
nobis vis numerorum et copiarum ? Plures
nimirum Mauri et Marcomanni ipsique
Parthi, vel quantaecunque unius tamen
loci et suorum finium gentes, quam totius

For we invoke God for the safety of
the emperors, the eternal and true God,
the living God, Whom also the emperors
themselves prefer to be propitious to them
selves above all others.
Thou, therefore, that thinkest that we
care nothing for the safety of the Caesars,
examine the oracles of God, our writings,
which neither we ourselves suppress, and
which very many accidents transfer to the
hands of strangers. Learn from them
that it is commanded us to an excess of
kindness, to pray God for our enemies
even, and to invoke good things upon
those that persecute us. Who are greater
enemies and persecutors of the Christians
than those for whose majesty we are
charged with crime ? But expressly even,
and manifestly, he saith : pray for kings,
and for princes, and powers, that all things
may be peaceable unto you.
For if we wished to act the part of open
enemies, and not secret avengers merely,
should we need the force of numbers and
resources ? The Mauri and the Marco
manni, and the Parthians themselves, or
any other nation, yet a nation nevertheless

442

THE CATHOLIC FAITH.

orbis. Hesterni sumus et vestra omnia
implevimus, urbes, insulas, castella, mu-
nicipia, conciliabula, castra ipsa, tribus,
decurias, palatium, senatum, forum ; sola
vobis relinquimus templa. Possumus di-
numerare exereitus vestros : unius provin-
ciae plures erunt. Cui bello non idonei,
non prompti fuissemus, etiam impares
copiis, qui tam libenter trucidamur, si non
apud istam disciplinam magis occidi lice-
ret, quam occidere ? Potuimus et inermes,
nee rebelles, sed tantummodo discordes,
solius divortii invidia adversus vos dimi-
casse. — lb., c. 37, p. 108.

of one place and of their own boundaries,
are they more numerous than one of the
whole world ! We are but of yesterday,
and we have filled your whole empire ;
your cities, islands, castles, towns, coun
cils, the camps themselves, wards, decu-
riae, palace, senate, and forum ; the tem
ples alone we leave to you. We can
number your armies ; we of a single prov
ince will be more. For what war would
we not be sufficient and ready, even
though inferior in resources, who are so
freely slaughtered, if under this discipline
it were not lawful to be killed rather than
to kill ? We are able to fight against you,
even though unarmed, and not in rebellion,
but only discordant by the envjf of a sepa-
tion merely.

Century IV,
JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Kai Ssixvv? on xadi ravra
Siardrrsrai, xai IspEvdi xai pova-
X°ii, ovxi roi? fiiwrixol? povov, ix
Xpooipiwv avrd SrjXov ixoiydsv,
ovrw Xiywv lid da ipvxy i^ovdiai?
vxspsxovdai? vXoraddidBw • xdv
daddroXo? y?, xav svayysXidri)?,
xav Xpocpyry?, xdv ddndovv • ovSi
yap avarpiasi ri/v svdsfisiav avry
y vaorayy. Kal ovx daXw? sias,
asiBidBw, dXX', 'TaoraddidBw.—Iva
ydp MV Xiywdiv oi aidroi, on k^sv-
rsXiisi? ypd? xai svxaraeppovyrov?
aoisi?, tov? rij? rwv ovpavwv fia
diXsia? daoXavsiv psXXovra? dpx-
ovdiv vaoTararrwv, Ssixvvdiv on
ovx dpxovdiv, dXXd tw Bew adXiv
vaordrrsi rovro Xoiwv. — Hom. 23
in Rom., c. 1, p. 752, 753, BAB., T. 9.

And to show that these are ordained
for all, both priests and monks, and not
for secular men only, he hath made this
plain from the outset, saying thus : ' Let
every soul be subject to the higher powers ' ;
even if thou be an Apostle, or an Evan
gelist, or a Prophet, or anything whatso
ever ; for this subjection does not over
turn religion. And he does not say
merely 'obey,' but 'be subject.': — For lest
the faithful should say, You make us mean
and contemptible when you place us, who
are to enjoy the kingdom of heaven, in
subjection to rulers, he shows that it is
not to rulers, but to God again that he is
subjected, who does this.

Century V.
GELASIUS I., BISHOP OF ROME.

Duo quippe sunt, imperator Auguste,
quibus principaliter mundus hic regitur :
auctoritas sacra pontificium, et regalis

There are two things, Emperor Au
gustus, by which this world is principally
ruled ; namely, the sacred authority of the

THE CATHOLIC FAITH.

443

potestas. — Si enim, quantum ad ordinem
pertinet publicae disciplinae, cognoscentes
imperium tibi superna dispositione colla-
tum, legibus tuis ipsi quoque parent re
ligionis antistites, ne vel in rebus munda-
nis exclusae videantur obviare sententiae ;
quo (rogo) te decet affectu eis obedire, qui
pro erogandis venerabilibus sunt attributi
mysteriis ?— Ep. 8 ad Anastas. Imperat.,
col. 42, AB., Pat. Lat. T. 59.

Pontiffs, and the. royal power. — For if, as
far as pertains to the order of public dis
cipline, knowing that dominion is intrusted
to thee by divine ordering, we priests also
of religion obey thy laws, lest in earthly
things even they seem to resist the exclu
sive sentence ; with what affection, I ask
you, does it become you to obey those who
are assigned for dispensing the venerable
mysteries ?

SYMMACHUS, BISHOP OF ROME.

Dicis quod mecum conspirante senatu
excommunicaverim te. Ista quidem ego
[nego ?], sed rationabiliter factum a deces-
soribus meis, sine dubio subsequor. — Nos
non te excommunicaverimus, Imperator,
sed Acacium : tu recede ab Acacio, et ab
illius excommunicatione recedis. Tu te
noli miscere excommunicatione ejus, et
non es excommunicatus a nobis. Si te
misces, non a nobis sed a te ipso excom
municatus es. — Apoiog. adv. Anast-. Im
perat., col. 428, T. 4, L. and C.

You say that I, in conspiracy with
the senate, excommunicated thee. This
indeed I deny, but I undoubtedly follow
what was reasonably done by my prede
cessors. — We did not excommunicate thee,
O Emperor, but Acacius : do thou with
draw from Acacius, and thou recedest
from his excommunication. Do not min
gle thyself with his excommunication, and
thou art not excommunicated by us. If
thou mingle thyself, thou art not excom
municated by us, but by thyself.

Century VI.
GREGORY THE GREAT, BISHOP OF ROME.

Ad hoc enim potestas super omnes
homines dominorum meorum pietati coe-
litus data est. — Ego indignus famulus
vester scio, Ego quidem jussioni subjec-
tus, eamdem legem per diversas terraruni
partes transmitti feci ; etc. — L. 3, Ep. 65,
Mauric, col. 676, 677, ABB., T. 2.
Ego autem Dominorum jussi^pibus
obedientiam praebens, etc. — L. 5, Ep. 20,
ad Mauric, col. 749, 750, EA.

For to this end power was divinely
given to the piety of my lords over all
men, — I, thy unworthy servant, know, I
indeed subject to thy command, have
caused the same law to be transmitted
through divers parts of the earth ; etc.
But I, yielding obedience to the com
mands of my lords, etc.

Century VII.
AGATHO, BISHOP OF ROME.

Kai Sid tovto, xpidnavixwra-
roi Ssdadrai xai rixva, xard ri/v
EvdsfiEdrdryv xiXsvdiv Ty? Bsod-

And therefore most Christian lords
and children, according to the pious com
mand of your God-protected kindness, on

444

THE CATHOLIC FAITH.

xsaddrov vpwv ypspdryro? evexev
vxaxoy?, 7/? dcpsiXopsv, x. r. X.
— Xpidriavwraroi Ssdadrai xai
rixva. — -Ep. Constat., Heraclio et Tibe-
rio, Ap. Cone Const. III., col. 656, 660,
A., T. 7, L. and C.
LEO II., BISHOP OF ROME.

account of the obedience which we owe,
etc. — Most Christian lords and children.

Aidxsp si py rd kxdrspov rov
rwv 0 dvpfiadiXsv? rwv fiadiXsvdv-
rwv, d aa-vroSvvapo? Bsd? icpiXo-
Tipr'/daro roi? savzov ispsvdiv,
ovSapw? y fiadiXixr) svyivsia roi?
kdxdroii kavzy? SovXoi? dvyxari-
fiaivs, x. r. X. — Ep. ad Consta'nt. ap.
Cone. Const. III., col. 1148, E., T. 7,
L. and C.

Wherefore, unless the King of Kings,
God Almighty, were disposed to bestow
each of these upon his priests, never would
royal kindness have inclined to his mean
est servants, etc.

The Bishops of Rome Claim the Right to Depose Sovereigns.

Century VIII.
GREGORY II., BISHOP OF ROME.

Caesar Baronius. — Ubi autem eum
dem [Leonem III! Imperatorem] neque
verbis scriptisve a coeptis potuit revocare,
neque beneficiis continere quin in deterius
laberetur : tempus jam advenisse ratus, ut
securis ad radicem admoveretur arboris
infelicis, apostolica auctoritate, Succidite
eam, clamat. Quo tonitru excitati fideles
Occidentales, mox desciscunt penitus a
Leonis Imperio, Apostolico Pontifici in-
haerentes. Sic dignum posteris idem Gre-
gorius reliquit exemplum, ne in ecclesia
Christi regnare sinerentur haeretici prin
eipes, si saepe moniti in errore persistere
obstinato animo invenierentur. — Annal.
ad an. 730, p. gg, B., T. g.

But when he could recall the same,
the Emperor Leo III., from his undertak
ing neither by words nor by writings, nor
could he restrain him by benefits from be
coming worse ; thinking that the time had
already arrived that the axe should be laid
at the root of the barren tree, he cries out,
with Apostolic authority, Cut it down.
The faithful of the West, roused up by
this thunder, straightway wholly withdraw
from the empire of Leo, adhering to the
Apostolic Pontiff. Thus did Gregory
leave to posterity a worthy example, that
heretjkal princes should not be suffered to
reign in the Church of Christ, if, after
being repeatedly admonished, they be
found obstinately persisting in error.

ZACHARIAS, BISHOP OF ROME.

Gregorius VII. — Alius item Ro
manus Pontifex, Zacharias scilicet, regem
Francorum, non tam pro suis iniquitati
bus, quam pro eo, quod tantae potestati
erat inutilis, a regno deposuit : et Pipinum

Another Roman Pontiff likewise, Zach
arias, namely, deposed from his kingdom
the King of the Franks, not so much for
his iniquities as because he was unfit for
so great power : and substituted in place

THE CATHOLIC FAITH.

445

Caroli Magni Imperatoris patrem in ejus
locum substituit, omnesque Francigenas a
juramento fideiitatis, quod illi fecerant,
absolvit. — Ap. Grat., P. 2, caus. 15, qu.
6, c. 3, col. 657.

of him Pipin, the father of Charles the
Great, and absolved all the Franks from
their oath of fidelity which they had made
to him.

HADRIAN I., BISHOP OF ROME.

Generali decreto constituimus, ut exe-
crandum anathema sit, et veluti praevaria-
cator catholicae fidei semper apud Deum
reus existat, quieunque regum, seu episco
porum, vel potentum deinceps Romanorum
Pontificum decretontm censuram in quo
cunque crediderit, vel permiserit violan-
dum. — Capit. ap. Grat., P. 2, caus. 25,
qu. 1, c. 11, col. 881.

By a general decree we ordain that he
shall be execrated with an anathema, and
shall ever be guilty before God as a be
trayer of the Catholic faith, who, whether
he be a king, or a "bishop, or a potentate,
shall hereafter believe, or permit, the cen
sure of the decrees of the Roman Pontiffs
to be violated in any case.

Century IX.
NICOLAUS I., BISHOP OF ROME.

Ut saltern compulsus respicere valeas,
noveris, te citissime mucrone ecclesiastico
feriendum ; ita ut ulterus talia in sancta
Dei ecclesia perpetrare formides. — Ep. 64,
ap. Barrow, p. 15.
Porro scias, quia relatum est nobis,
quod quieunque ad episcopatum in regno
tuo provehendus est, non nisi faventem
tibi permittas eligi. Ideirco Apostolica
auctoritate sub divini judieii obtestatione
injungimus tibi, ut in Treverensi urbe et
in Agrippina Colonia nullum eligi patiaris,
antequam relatum super hoc nostra Apos-
tolatui fiat. — Ep. Lothario Reg. ap. Grat. ,
P. 1, dist. 63, c. 4, col. 206, 207.

That at least, being compelled, thou
mayest be able to repent, know that very
soon thou shalt be struck with the ecclesi
astical sword ; so that thou mayest be
afraid any more to commit such things in
God's Holy Church.
Know, moreover, that we have been
informed that whenever any one is to be
promoted to the episcopate in thy king
dom, thou dost not permit him to be
chosen unless favoring thee. Therefore,
by Apostolic authority, under obtestation
of the Divine judgment, we enjoin upon
thee that in the city of Triers and Col
ogne thou shouldest not suffer any one to
be chosen before that a report about this
be made to our Apostleship.

Century XI.
GREGORY AjlIL, OR HILDEBRAND, BISHOP OF ROME.

Qhod illi liceat Imperatores deponere.
Quod a nemine ipse judicari debeat. — L,
2, Ep. 35, ap. Baron. Annal. ad an. 1076,
p. 479, C, T. 11.
Hac itaque fiducia fretus pro ecclesiae
tuae honore et defensione, ex parte omni-

That it is lawful for him to depose
emperors. That he ought to be judged
by no man.
, Relying upon this confidence, there
fore, for the honor and defense of Thy

446

THE CATHOLIC FAITH.

potentis Dei Patris et Filii et Spiritus
Sancti, per tuam potestatem et auctorita-
tem, Henrico regni [quarto] filio Henrici
Imperatoris, qui contra tuam ecclesiam
inaudita superbia insurrexit, totius regni
Teutonicorum et Italiae gubernacula con-
tradico, et omnes Christianos a vinculo
juramenti, quod sibi facere vel facient,
absolvo, et ut nullus ei sicut regi serviat,
interdico. Dignum est enim ut qui studet
honorem tuae ecclesiae imminure, ipse
honorem amittat quem videtur habere. —
In Cone. Rom. III., an. 1076, col. 600,
A., T. 12, L. and C.
Sigebertus. — Haec sola novitas, ne
dicam haeresis, nondum in mundo emer-
serat, ut sacerdotes illius, qui dicit regi
apostate, et qui regnare facit ypocritam
propter peccata populi, doceant populum,
quod malis regibus nullam debeant sub-
jectionem, et licet ei sacramentum fideiita
tis fecerint, nullam tamen fidelitatem de
beant, nee perjuri dieantur, qui contra
regem senserint ; imo qui regi paruerit pro
excommunicato habeatur, qui contra re
gem fecerit, a noxa injustitiae et perjurii
absolvatur. — Chron., an. 1088, col. 224,
AB., p. 160. '
Epistle of the Church of Liege.
— Hildebrandus Papa, qui author est hujus
novelli schismatis, et primus levavit sacer-
dotalem lanceam contra diadema regni, etc.
— Hoc exemplo omnes a primo Gregorio
contenti, utebantur solo gladio spirituali,
usque ad ultimum Gregorium, id est ad
Hildebrandum, qui primus se et suo ex
emplo alios pontifices contra Imperatorem
accinxit gladio belli. — Adv. Pasch. II.,
circa an. 1107, p. 181, 182, T. 2; Ap.
Brown, Fascic. rer. expet. et fug. ; Bin.
Cone, p. 521, 522, 528, T.' 7 ; Barrow,
P- 13, 14-
Otto, Bishop of Frisinghen. — Lego,
et relego Romanorum regum et impera-
torum gesta, et nusquam invenio quen-
quam eorum ante hunc a Romano ponti-
fice excommunicatum, vel regno privatum:

Church, on the part of Almighty God, the
Father, Son and Holy Spirit, by Thy
power and authority, I forbid to King
Henry IV., son of Henry the Emperor,
who has risen up against Thy Church with
unheardrof pride, the government of the
entire kingdom of Germany and Italy ;
and I absolve all Christians from the
bonds of the oath which they have taken
upon themselves, or shall take, and I for
bid that any one shall serve him as king.
For it is right that he should lose the dig
nity which he seems_ to have, who strives
to diminish the honor of Thy Church.
This novelty only, not to say heresy,
had not yet sprung up in the world, that
the priests of Him Who said to the king,
'' Apostate, ' and Who maketh ' The hypo
crite to reign for the sins of the people,'
should teach the people that they owe no
subjection to bad kings ; and although
they have made oath of allegiance to him,
they nevertheless owe him no fidelity, nor
may they be called perjured who take part
against the king ; yea, that 'he who shall
obey the king may be regarded as excom
municated, but he that shall oppose the
king may be absolved from the crime of
injustice and perjury.
Pope Hildebrand, who is the author
of this new schism, and who first raised
the sacerdotal lance against the royal dia
dem, etc. — All, from the first Gregory,
content with this example, made use of
the spiritual sword alone, down to the last
Gregory, that is, to Hildebrand, who first
girded himself, and, by his example, other
pontiffs, with the sword of war against the
emperor.

I read and read again the records of
the Roman kings and emperors, and I no
where find that any of them before this
one was excommunicated or deprived of
his kingdom by the Roman Pontiff : un-

THE CATHOLIC FAITH.

447

nisi forte quia pro anathemate habendum
ducat, quod Philippus ad breve tempus a
Romano episcopo, inter poenitentes collo-
catus, et Theodosius a beato Ambrosio
propter cruentam caedem, a liminibus
ecclesiae sequestratus sit. — Chron., L. 6,
c. 35, fol. 73, col. 2.

less perhaps one may consider that this
should be regarded as an anathema, that
for a brief time Philip was placed among
the penitents by the Roman Bishop, and
Theodosius was debarred the threshold of
the Church, by the blessed Ambrose, on
account of a bloody massacre.

URBAN, BISHOP OF ROME.

Juratos milites Hugoni comiti, ne ipsi
quamdiu excommunicatus est, serviant,
prohibeto. Qui si sacramenta praetende-
rint, moneantur oportere Deo magis ser
vire quam hominibus. Fidelitatem enim
quam Christiano principi jurarunt, Deo
ejusque Sanctis adversanti, eorum prae-
cepta calcanli, nulla cohibentur auctoritate
persolvere. — Ep. Episc. Vapic Ap. Grat.,
P. 2, caus. 15, q. 6, c. 5, col. 657.

I forbid the sworn soldiers of Count
Hugo from serving him as long as he is
excommunicated. But if they shall allege
their oaths, let them be admonished that
they ought to serve God rather than man.
For they are not constrained by any
authority to pay the fidelity which they
have sworn to a Christian prince, to one
who opposes God and His saints, and
tramples upon their precepts.

PASCHAL, BISHOP OF ROME.

Nee in hac tantum parte, sed ubique
cum poteris, Henricum haereticoram ca
put, et ejus fautores pro viribus perse-
quaris. Nullum profecto gratius Deo
sacrificium offere poteris, quam si eum
impugnes, qui se contra Deum erexit, qui
ecclesiae Dei regnum auferre conatur. —
Ep. 7 ad Rob. Fland. Com., col. 973, B.,
T. 12, L. and C.

' Not in this part only, but everywhere,
when thou shalt be able, thou mayest per
secute Henry, the head of heretics, and
his patrons, to the best of thy ability.
Thou canst offer no more acceptable sac
rifice to God, surely, than by opposing
him who has erected himself against God,
who endeavors to take away the kingdom
of the Church of God.

Century XII.
CALLISTUS II., BISHOP OF ROME.
Callistus II. excommunicated the Emperor Henry V. In 1 122 the
emperor submitted to the Roman Pontiff. — Mag. Bull. Rom. Pont.,
p. 58, T. 5.
INNOCENT .III., BISHOP OF ROME.

Platina. — Otho vero [Imperator IV.]
iram Pontificis in se concitavit : a quo et
anathemate notatur, et imperii titulis pri-
vatur, cum monitus ut ab injuria discede-
ret parere desierit. — Vit. Pontific. Vit.
Innoc. III., p. 404.

The Emperor Otho IV. excited the
anger of the Pontiff against himself, by
whom he was marked with an anathema
and deprived of his titles of sovereignty,
after that being admonished to depart
from injury, he refused to obey.

448

THE CATHOLIC FAITH.

Century XIII.
HONORIUS III., BISHOP OF ROME.

Platina. — Frederico [secundo] de
inde quem diximus anathemate Pontificis
notatum, etc. — Vit. Pont. Vit. Honor. III.,
p. 408.

Frederick, whom we have said was
marked with the anathema of the Pontiff,
etc.

GREGORY IX., BISHOP OF ROME.

Ex parte Dei omnipotentis (cujus
vicem in terris . gerimus, licet invitijj et
authoritate beatorum apostolorum Petri et
Pauli, ac nostra, in eum [Fredericum II.]
excommunicationis et anathematis senten-
tiam duximus promulgandam, tradentes
ipsum Fredericum satanae interitum car
nis, ut spiritus ejus in die Domini salvus
fiat : omnes, qui ei fideiitatis juramento
tenentur, decernendo ab observatione jura-
menti hujusmodi absolutos, et firmiter
prohibendo ne sibi fidelitatem observent,
donee fuerit vinculo excommunicationis
adstrictus. — Ep. 11 ad Atton. Card., an.
1240, col. 1148, CD., T. 13, L. and C.

On the part of Almighty God, whose
vicegerents we are upon earth, though
reluctant, and by the authority of the
blessed Apostles Peter and Paul, and our
own, we have concluded to promulgate
a sentence of excommunication against
Frederick II., delivering Frederick him
self to satan for the destruction of the
flesh, that his spirit may be saved in the
day of the Lord : by decreeing that all
who are bound to him by an oath of fidel
ity are absolved from the observance of
such an oath, and by firmly forbidding
them to observe fidelity, as long as he
shall be obliged by the bond of excom
munication.

INNOCENT IV, BISFIOP OF ROME.

Nos itaque — memoratum principem
[F'redericum II.] qui se imperio et regnis
omnique honore ac dignitate reddidit tam
indignum, quique propter suas iniquitates
a Deo ne regnet vel imperet est abjectus,
suis ligatum peccatis, et abjectum, omique
honore et dignitate privatum a Domino
ostendimus, denunciamus, ac nihilo minus
sentiando privamus ; omnes, qui ei jura
mento fideiitatis tenentur adstricti, a jura
mento hujusmodi perpetuo absolventes :
auctoritate apostolica firmiter inhibendo,
ne quisquam de caetero sibi tanquam im
peratori vel regi pareat vel intendat, et
decernendo quoslibet, qui deinceps ei velut
imperatori aut regi concilium vel auxilium
praestiterint seu favorem, ipso facto ex
communicationis vinculo subjacere. — In
Cone Lugd., col. 51, 52, EA., T. 14, L.
and C.

We, therefore, do show, denounce,
and accordingly by sentence deprive the
said prince, Frederick II., who has ren
dered himself so unworthy of empire and
kingdoms, and of all honor and dignity,
and who, for his iniquities, is cast away
by God that he should not reign or com
mand, being bound by his sins and cast
away, and deprived of all honor and dig
nity by the Lord.; absolving all who are
held bound to him by an oath of fidelity
from such oath forever : by Apostolic
authority firmly prohibiting that no man
henceforth obey or regard him as emperor
or king ; and decreeing that whoever shall
hereafter yield advice, or aid, or favor to
him as emperor or king, shall, by the very
fact, lie under the bond of excommunica
tion.

THE CATHOLIC FAITH.

449

Century XVI.
PAUL III., BISHOP OF ROME.
Paul III. condemned and excommunicated Henry VIII., King of
England. — Bull. 7, an. 1535 and 1538, col. 703, T. 1. Mag. Bull. Rom.
Pont.
PIUS V, BISHOP OF ROME.

De apostolicae potestatis plenitudine
declaramus praedictam Elizabeth haereti-
cam, et haereticorum fautricem, eique
adhaerentes in praedicti, anathematis sen-
tentiam incurrisse, esseque a Christi cor
poris unitate praecisos. Quin etiam ipsam
praetenso Regni praedicti jure, nee non
omni et quoramque domino, dignitate,
privilegioque privatam. Et item proceres,
subditos, et populos dicti Regni, ac cae-
teros omnes qui illi quomodocunque jura-
verunt, a juramento hujusmodi, ac omni
prorsus dominii, fideiitatis, et obsequii
debito, perpetuo absolutos, prout nos illos
praesentium authoritate absolvimus, et
privamus eandem Elizabeth praetenso jure
Regni, aliisque omnibus supradictis. Prae-
cipimusque et interdicimus Universis et
singulis proceribus, subditis, populis, et
aliis praedictis, ne illi ejusve monitis,
mandatis, et legibus audeant obedire. Qui
secus egerint, eos simili Anathematis sen-
tentia innodamus. — Bulla, n. 3, 4, 5, p.
303, T- 5- Mag. Bull. Rom. Pont.

We declare, by the" fullness of Apos
tolic power, that the aforesaid Elizabeth,
a heretic, and the patroness of heretics,
and those adhering to her in the matters
aforesaid, have incurred the sentence of
anathema, and are cut off from the unity
of Christ's body. Moreover, we declare
her deprived of her pretended right to the
aforesaid kingdom, and of all dominion,
dignity and privilege whatsoever. And
likewise we declare the nobility, subjects
and people of said kingdom, and all others
who have in any manner sworn to her,
absolved from such oath, and from all ob
ligation of dominion, allegiance and obe
dience whatsoever, according as by the
authority of these presents we do absolve
them, and we deprive the same Elizabeth
of her pretended right to the kingdom
and all other things before mentioned.
And we command and charge all and
every nobleman, and her subjects, people,
and all others aforesaid, that they presume
not to obey her or her admonitions, com
mands and laws. If any shall do other
wise, we include them in a similar sentence
of anathema.

SIXTUS V., BISHOP OF ROME,

Ab immensa aeterni Regis potentia
beato Petro ejusque successoribus tradita.
auctoritas omnes terrenorum Regum et
Principum supereminet potestates, etc. —
Et si quos ordinationi Dei resistentes in-
venit, severiore hos vindicta ulciscitur, et
quamvis potentiores de solio dejicens,
veluti superbientis Luciferi ministros ad
infirma terrae deturbatos prosternit. — Do-
miniis, et regnis, — nos illos, illorumque

The authority given to the blessed
Peter and his successors, by the immense
power of the eternal King, excels all the
powers of earthly kings and princes, etc.
— And if it find any resisting God's or
dinance, it takes more severe vengeance
upon them, casting them down from their
thrones, though never so powerful, and
tumbling them down to the lowest parts
of the earth, as the ministers of the aspir-

45°

THE CATHOLIC FAITH.

posteros privamus in perpetuum. — A jura
mento hujusmodi, ac omni prorsus, do-
minii, fideiitatis et obsequii debito, per-
petuo absolutos esse, prout nos illos omnes
tam universe quam singulatim, auctoritate
praesentium absolvimus, et liberamus,
praecipimusque et interdicimus eis uni-
versis et singulis, ne illis, eorumque moni-
tis, legibus et mandatis audeant obedire :
etc. — Declar. contr. Henr. Reg. Navarr. ,
p.  [p. I, 7, 8, by count].

ing Lucifer. — We deprive them and their
posterity forever of their dominions and
kingdoms, etc. — Forasmuch as by the
authority of these presents, we do absolve
and set free all persons, as well jointly as
severally, they are forever absolved from
such oath, and from all duty whatsoever
in regard to dominion, fealty and obedi
ence ; and do charge and forbid all and
every of them that they do not dare to
obey them, or any of their ¦ admonitions,
laws and commands, etc.-

FRANCISCUS SIXTUS OF SIENNA.

—Pontifex (si tamen id ecclesiasticae
tranquilitali expedire cognoscet) populos
absolvere poterit a juramento obedientiae,
quo se dominis illis devinxerant, cum ad
huc juste imperarent : ei quoque licitum
erit ipsos Dominos, ut incorrigibiles et
ecclesiae rebelles, principatuum suorum
jurisdictione privare, et eorum jura ad
alios orthodoxos prineipes transferre, con-
vocatis etiam, si opus fuerit, militaribus
pioriim ducum ac regum auxiliis ad cor-
reptionem rebellantium filiorum, quod et
gravissimi scriptores testantur olim, et
saepe, et jure factum a Romanis pontifici-
bus : ex quibus Innocentius pontifex ejus
nominis primus, ob injustam Joannis
Chrisostomi expulsionem, anathemate no-
tavit Arcadium Augustum ; cujus patrem
Theodosium Magnum Augustum D. Am
brosius, ob patratam aliquot innocentium
Christianorum caedem, non multo prius
ecclesia expulerat. Gelasius primus An-
astasium Imperatorem, non recte de relig-
ione sentientem, excommunicationis nexu
obstrinxit. Zacharias primus Caroloman-
um, Francorum regem, quod adminis-
trando regno esset inutilis, regia dignitate
dejecit, suffecto in ejus locum Pipino ejus
fratre, et Caroli Magni patre. Hadrianus
primus Desiderium, Longobardorum re
gem, ad direptionem Romanae urbis pro-
perantem, edicto pontificio in Insubriam
reverti coegit ; accitoque Carolo Magno
Francorum rege, Longobardicum jugum

The Pontiff, if nevertheless he shall
perceive that it is expedient for the tran
quility of the Church, can absolve the
people from the oath of obedience where
by they had bound themselves to their
lords, while they still exercised rule justly.
He can also deprive the lords themselves,
as incorrigible and rebels against the
Church, of the jurisdiction of their domin
ions and transfer their rights to. other
orthodox princes ; summoning also, if
need be, the military assistance of pious
dukes and kings for reproving rebellious
children, which also most grave writers
testify was formerly often and justly done
by the Roman Pontiffs : of whom Inno
cent, the first Pontiff of that name, brand
ed with an anathema Arcadius, Augustus,
on account of the unjust expulsion of John
Chrysostom ; whose father, Theodosius
the Great, Augustus, St. Ambrose had
expelled from the Church not long before
on account of the massacre which he had
made of some innocent Christians. Gel-
_ asius bound the Emperor Anastasius, who
did not entertain correct views about re
ligion, with the obligation of excommuni
cation. Zacharias I. deprived Carolo-
manus, King of the Franks, of the royal
dignity because he was unprofitable for
administering the kingdom, substituting
in place of him Pipin, his brother, who
was also the father of Charles the Great.
' Hadrianus I. compelled Desiderius, King

THE CATHOLIC FAITH.

45^

ab Italiae cervice excussit. Gregorius
tertius Leonem tertium imperatorem, quod
omnes sacras imagines e templis ejeci cur-
asset, communione fidelium interdixit.
Leo tertius pontifex cum cerneret Christi-
anae reipublicae curam a Graecis impera-
toribus negligi, transtulit Romani imperii
jura a Constantino, Irenes filio, ad Caro-
lum Magnum, Francorum regem ; eique
August! titulum, et imperatoris insignia
contulit. Leo octavus rursum ob justas
causas ex Francis ad Germanos imperium
transtulit, etc. — Gregorius Septimus Hen-
ricum tertium imperatorem, apostolicae
sedi rebellantem, sacris omnibus interdixit,
et imperio deposuit, nee ilium ad pristi
nam dignitatem restituit nisi veniam er-
roris exorantem. Alexander tertius Fred
ericum Ahenobarbum imperatorem quod
Romanam ecclesiam injusto bello oppug-
naret, anathemate irretitum, et imperatoria
majestate dejectum, non prius ad imperium
revocari permisit, quam ille supplex cul-
pam sibi ignosci precaretur. — Biblioth.,
L. 6, annot. 72, p. 500, ABC.

of the Longobards, who was hastening to
the plunder of the Roman city, by a pon
tifical edict to turn back to Insubria, and
summoning Carolus Magnus, King of the
Franks, he shook off the yoke of the Lon
gobards from the neck of Italy. Gregory
III. interdicted from the communion of
the faithful the Emperor Leo III. because
he had caused all the sacred images to be
ejected from the churches. The Pontiff
Leo III., when he perceived that the care
of the Christian commonwealth was neg
lected by the Greek emperors, transferred
the rights of the Roman empire from Con
stantine, the son of Irene, to Charles
the Great, King of the Franks, and be
stowed upon him the title of Augustus
and the honors of emperor. Again, Leo
VIII., for just reasons, transferred the
empire from the Franks to the Germans.
— Gregory VII. interdicted the Emperor
Henry III., a rebel against the Apostolic
See, from all religious rites, and deposed
him from his empire ; nor did he restore
him to his former dignity until he be
sought pardon for his error. Alexander
III. did not allow the Emperor Frederick
Ahenobarbus, who had been invalidated
by an anathema and deprived of the im
perial majesty, because he assaulted the
Roman Church with unjust war, to be re
called to the empire before that he sup-
pliantly besought the pardon of his crime.

Chapter VII.

St. Peter at Rome.
THE CHURCH OF ROME.
The Church of Rome holds that " St. Peter first established his
See at Antioch, the head city of Asia, whence he sent his disciple, St.
Mark, to establish and govern the See of Alexandria, the head city of
Africa. He afterwards removed his own See to Rome, the capitol of
the world. Here having, with St. Paul, sealed the Gospel with his

452 THE CATHOLIC FAITH.
blood," after holding the office of Bishop of Rome for twenty-five years,
"he transmitted his prerogative to St.' Linus, from whom it descended
in succession to St. Cletus and St. Clement'" — Milner, End of Contro
versy, Letter 28, p. 171.
HENRICUS . SPONDANUS,
Tenuit autem Romanae sedis Ponti- He (St. Peter) held the Pontificate of
ficatum annis viginti quatuor, mensibus the Roman See twenty-four years, five
quinque, et diebus undecim. — Epit. An- months and eleven days.
nal. Barom, an. 69, n. 8, p. 118, T. 1,

THE CATHOLIC CHURCH.
Many go to the extreme of asserting that St. Peter never was at
Rome at all. This position is wholly untenable. There is as much
authority for saying that St. Peter did visit Rome and suffer a glorious
martyrdom there, as there is' for saying that Augustus Caesar was a
Roman emperor. Both rest upon the same authority — the unanimous
testimony of history. But that St. Peter was the first Bishop of Rome,
in the sense in which that word is now used, and that he held the
Episcopal office for twenty-five years, we deny as being equally con
trary, to the testimony of the most ancient writers. If St. Paul had
labored at Rome before St. Peter, it is very surprising that this fact is
nowhere recorded in the Acts, and that St. Paul nowhere in his Epistles
speaks of the labors of St. Peter in that city. Therefore, it is very
probable that St. Peter came to Rome the first time fourty-two years
after Christ, in the second year of Claudius, who made an edict against
the Jews, and having fled, returned, as Origen relates, not very long
before his death under Nero, and labored with St. Paul in founding and
instructing the Church in the Eternal City :
At Petrus per Pontum, Galatiam, But Peter is thought to have preached
Bithyniam, Cappadociam atque Asiam Ju- through Pontus, Galatia, Bithynia, Cap-
daeis qui in dispersione erant, praedicasse padocia and Asia, to the' Jews who were
existimatur. Qui ad extremum Romam scattered abroad , who, at last coming to
veniens, crucifixus est capite deorsum de- Rome, was crucified with his head down-
misso.— Com. in Gen., T. 3, F'rag. , col. ward.
92, A., Pat. Gr. T. 12.
But that the blessed Apostles Peter and Paul did found the Church
at Rome and commit the Episcopate to Linus first, Irenaeus expressly
declares. To Linus succeeded Anacletus, and Clement was the third
in succession. If Clement was third, Peter was certainly not first ; for

THE CATHOLIC FAITH.

453

then Clement would have been fourth in order. Besides, Irenaeus
ascribes the founding of the Church to the joint labors of St. Peter and
St. Paul, and nowhere says, or even intimates, that either of them were
ever bishops at all, as is observed by Valesius. Irenaeus is followed by
Eusebius and the Apostolic Constitutions. Rufinus, in the fifth century,
says that Linus, Cletus or Anacletus (for it is most likely that the same
person is designated by both of these names), and Clement performed
the duties of the Episcopate, while the Apostles attended to that of the
Apostolate, that is, were not bishops at all in the proper sense of the
word. Nor does St. Peter in his first Epistle, which Roman Catholics
claim was written from Rome, inscribe himself Bishop of Rome.

Century II.
IRENAEUS, BISHOP OF LYONS.

— Cum Petrus et Paulus Romae evan-
gelizarent, et fundarent ecclesiam. — Contr.
Haer., L. 3, c. 1, n. 1, col. 844, 845, Pat.
Gr. T. 7.
Sed quoniam valde longum est in hoc
tali volumine omnium ecclesiarum enume-
fare successiones, maximae et antiquissi-
mae, et omnibus cognitae, a gloriosissimis
duobus apostolis Petro et Paulo Romae
fundatae et constitutae ecclesiae, eam
quam habet ab Apostolis traditionem, et
annunciatam hominibus fidem, per succes
siones episcoporum pervenientem usque
ad nos indicantes, confundimus omnes
eos, qui quoquo modo, vel per sibi placen-
tia, vel vanam gloriam, vel per caecitatem
et malam sententiam, praeterquam oportet.
colligunt. Ad hanc enim ecclesiam prop
ter potiorem principalitatem necesse est
omnem convenire ecclesiam, hoc est, eos
qui sunt undiqiie fideles, in qua semper
ab his, qui sunt undique, conservata est ea
quae est ab Apostolis traditio.

Fundantes igitur et instruentes beati
Apostoli ecclesiam, Lino episcopatum ad-
ministrandae ecclesiae tradiderunt. Hujus
Lini Paulus in his quae sunt ad Timo-
theum epistolis meminit. Suecedit autem
ei Anacletus : post eum tertio loco ab

When Peter and Paul preached at
Rome, and founded the Church.

But since it would take too long in
such a volume as this to enumerate the
successions of all the churches, by indicat
ing the tradition of the Church at Rome
(the greatest and most ancient Church,
and known to all, which was founded and
established by the two most glorious Apos
tles, Peter and Paul), which she has from
the Apostles, and the faith announced to
men, coming down to us even by the
successions of Bishops, we confound all
those who, in whatsoever manner, whether
through self-will, or vain glory, or blind
ness and a perverse judgment, hold un
lawful assemblies. For to this Church,
on account of its superior principality,
every Church must have recourse ; that is,
the faithful everywhere, in which Church
has ever been preserved by those who are
everywhere, that tradition which is from
the Apostles. The blessed Apostles, therefore, hav
ing founded and instructed the Church,
committed to Linus the episcopate of ad
ministering the Church. Of this Linus
Paul makes mention in his Epistle to
Timothy. But to him succeeded Anacle-

454

THE CATHOLIC FAITH.

Apostolis episcopatum sortitur Clemens,
qui et vidit ipsos Apostolos, et contulit
cum eis, et cum adhuc insonantem praedi-
cationem apostolorum et traditionem ante
oculos haberet, non solus, adhuc enim
multi superarunt tunc ab Apostolis docti.
— lb., L. 3, c. 3, n. 2, 3, col. 84g, 850.

tus : and after him , in the third place from
the Apostles,, Clemens obtained the epis
copate, who both saw the Apostles them
selves and conversed with them, and as
yet had the preaching of the Apostles
sounding in his ears and their tradition
before his eyes ; and not he only, for many
still survived who had been taught by the
Apostles.

TERTULLIAN, PRIEST- OF CARTHAGE.

Quorum discipuli, qui successere per
orbem,
Conflati virtute viri, nostrique magistri,
Conjunctos operis nobis tribuere honores,
Ex quibus electum magnum, plebisque
probatum
Hac cathedra, Petrus qua sederat ipse,
locatum
Maxima Roma Linum, primum considere
Jussit.
Post quem Cletus et ipse gregem suscepit
ovilis.
Hujus Anacletus successor sorte locatus.
Quem sequitur Clemens ; is Apostolicis
bene notus. — Poem. adv. Marc, (opus
spurium), L. 3, p. 635.

Their Disciples who succeeded them
throughout the world, men inflamed with
virtue, and our masters, allotted to us the
united honors of the work. Peter com
manded Linus, elected from these, great
and acceptable to the people, to sit first,
established in great Rome, in this chair in
which he himself had sat. After whom
Cletus also received the flock of the fold.
Anacletus was chosen his successor by
lot. Clemens follows him, well known to
Apostolic men.

Century III.

CAIUS, PRIEST OF ROME.
'Eyw Sk rd xpdxaia xwv 'Axod-
xdXwv sxoo SsiZai. 'Eav ydp BsXy-
dy? dasXBsiv kai xdv Baxixavdv,
y kxi xyv dSdv xyv Tldxiav, svpy-
dsi? rd rpdxaia rwv ravryv iSpv-
dapivwv r^j' 'ExxXydiav . — Frag, ex
Dial, adv. Proc, col. 52, A., Pat. Gr. T.
10; et ap. Euseb., H. E., L. 2, c. 25,
Pat. Gr. T. 20.
DIONYSIUS, BISHOP OF CORINTH.

But I can show the trophies of the
Apostles. For if you will go to the Vati
can, or to the Ostian way, you will find
the trophies of those who have founded
this Church.

Tavra xai vpsi? Sid rij? rod-
avry? vovBedia?, rr/v dad IHrpov
xai UavXov cpvreiav ysvsBsidav
Pwpaiwv te xai KopivBiwv dvv-
sxspddETs. Kai ydp dpcpw xai si?
r^j- ypsripav KdpivBov cpoirydav-

Thjis also you, by such an admoni
tion, have mingled the seed which had
grown from the planting of Peter and
Paul, the Romans, namely, and the Cor
inthians. For both of them having come
to our Corinth, instructed us, and in like

THE CATHOLIC FAITH.

455

te? ypd?, dpoiw? Sk xai et? d;k 'lra-
Xiav, dpdde SiSd^avre?, kpaprvpy-
dav xard roV avrdv xaipov. — Ap.
Euseb., H. E., L. 2, t. 24, col. 209, AB.

manner having taught in Italy, suffered
martyrdom about the same time.

Century IV.
EUSEBIUS, BISHOP OF CAESAREA.

Ti)? Sk Pwpaiwv 'ExxXsdia? psrd
ri/v navXov xai nirpov paprv-
piav, xpwro? xXypovvai r^ kxid-
hoxi)v Aivo?. — H. E., L. 3, c. 2, col.
216, B., Pat. Gr. T. 20.
'Ev rovrw Sk Pw/taiwv kiSin
KXypyvy? yysiro, rpirov xai av
rd? kxixoov twv rySs psra DavXdv
rs xai nirpov kaidxoasvddvrwv
fiaBpdv. Aivo? Sk d apwro? yv, xai
per' avrdv 'AveyxXyro?. — lb., L. 3,
c. 21, col. 256.
'Ev rovrw xai ' AXiiavSpo? iai
'Pwpy? dySov ero? daoaXypwdavro?
Evapidrov, aiparyv dad nirpov
xai navXov xardywv SiaSoxyv,
tt)v kaidxoayv daoXapfidvsi. — lb.,
L. 4, c 1, col. 303, B.

After the martyrdom of Paul and
Peter, Linus first received the episcopate
of the Church at Rome.

During this time, Clemens was yet
Bishop of the Romans, and himself held
the third place of those who were Bishops
there after Paul and Peter. But Linus
was the first, and after him Anacletus.

At th? same time also, Evarestus,
having finished his eighth year at Rome,
Alexander receives the episcopate, being
the fifth in succession from Peter and
Paul.

EPIPHANIUS, BISHOP OF CONSTANTIA.

'¦Ev 'Pwpy ydp ysydvadi apwroi
nirpo? xai navXo? oi aaddroXoi
avroi ual kaidxoaoi, sira Aivo?,
sira KXyro?, sira KXijpy?. — Kai
pySsi? BavpaZirw, on apd avrov
aXXoi ri/v kaidxoayv SisSi^avro
dad rwv daodrdXwv, ovro? rovrov
dvyxpdvov nirpov xai navXov.
Kai ovro? yap dvyxpovo? yivsrai
rwv daodrdXwv. "Eir' ovv in as-
pidvrwv avrwv vad nirpov Xap-
fiavEi ri)v xElP°^E6'iav Tyi eaidxo
ay?, — yroi perd ryv rwv daodrdXwv
SiaSoxyv vad KXyrov rov kaidxo
aov ovro? xaBidrarai, ov aavv
dacpw? i'dpsv. nXi/v dXXd xai ov
rw? ySvvaro sri aspidvrwv rwv
daodrdXwv, cpypl Sk rwv xspi
nirpov xai navXov, kaidxoaov?

At Rome, first of all, Peter and Paul
were themselves Apostles and Bishops ;
then Linus, then Cletus, then Clemens, —
Nor let any one wonder that others suc
ceeded the Apostles in the episcopate be
fore him (Clemens), he being a contem
porary of Peter and Paul, for he lived in
the times of the Apostles. Whether he
received the episcopate from Peter by the
laying on of hands while they were yet
alive — or whether he received it from the
Bishop Cletus, after the succession of the
Apostles, is not very clearly known. But
yet, for this reason even other Bishops
could be appointed while the Apostles
were living ; I mean Peter and Paul, be
cause the Apostles often journeyed into
other countries for the purpose of preach
ing Christ, but the city of Rome could not

456

THE CATHOLIC FAITH.

aXXov? xaBidradBai, Sid rd rov?
daodrdXov? aoXXdxi? kai rd? dXXa?
aarpiSa? r^y aopeiav driXXsdBai
Sid rd xypvypa rov Xpidrov, py
SvvadBai Sk rr/v rwv 'Pwpaiwv
adXiv dvsv kaidxoaov sivai. 'Opsv
ydp navXo? xai kxi ri/v 'ldaaviav
dcpixvsirai - nirpo? Sk aoXXdxi?
ndvrov rs xai BiBvviav kasdxiip-
aro. — "Opw? 7/ rwv kv 'Pwpy kxid-
xdxwv SiaSoxy ravryv exsi ri)v
dxoXavBiav ¦ nizpo? xai navXoi,
Aivo? xai KXijro?, KXr'/py?, x. r. X.
—Haer., 27, p. 107, ABCD., T. 1.

be without a Bishop. For Paul came into
Spain even, and Peter often visited Pon-
tus, — Nevertheless, the succession of
Bishops at Rome is as follows : Peter and
Paul, Linus and Cletus, Clemens, etc.

RUFINUS, PRIEST OF AQUILEIA.

- ' Quidam enim requirunt; quo modo
cum Linus et Cletus in urbe Roma ante
Clementem hunc fuerint episcopi ipse Cle
mens ad Jacobum scribens, sibi dicat a
Petro docendi cathedram traditam. Cujus
rei hane aceipimus esse rationem, quod
Linus et Cletus fuerunt quidem ante Cle
mentem episcopi in urbe Roma, sed super-
stite Petro, videlicet, ut illi episcopatus
curam gererent, ipso vero apostolatus im-
pleret officium. — Praef. ad Recog. Cle
ment., p. 492. T. 1, Cotel.
Clemens Apostolorum discipulus, qui
Romanae ecclesiae post apostolos et epis
copus et martyr fuit. — Lib. de adult. Lib.
Orig., col. 620, B., Pat. Gr. T. 17.

F'or some inquire how, seeing Linus
and Cletus were Bishops in the city of
Rome before this Clement, Clement him
self, writing to James, could say that the
chair of teaching was delivered to him by
Peter. We receive this as the reason of
this' thing, namely, that Linus and Cletus
were indeed Bishops in the city of Rome
before Clement, but while Peter was yet
alive, to this end, that they might take
the charge of the episcopate, but he fulfill
the office of the Apsstleship.
Clemens, a disciple of the Apostles,
who, after the Apostles, was both a Bishop
and Martyr of the Roman Church.

Century V.
APOSTOLIC CONSTITUTIONS.

Ty? Si 'Pwpaiwv ixxXydia? Ai
vo? psv d KXavSia? apwro?, vad
navXov, KXypy? Sk psrd rdv Aivov
Bdvarov va' e/iov nirpov, Ssvrspo?
XExsiporovr/rai. — L. 7, c. 46, p. 387,
T. 1, Cotel.

Of the Church of the Romans, Linus,
the son of Claudia, was the first [Bishop]
by Paul ; and Clemens, after the death of
Linus, was chosen by me, Peter.

Century XVII.
PETRUS DE MARCA, ARCHBISHOP OF PARIS.

Paulum vero in Romana ecclesia in-
stituenda quas partes egisse dicemus ?
Sane, ut opinor, apostoli plenum officium

But what part shall we say Paul took
in establishing the Roman Church ? Sure
ly, as I think, he filled the full office V an

THE CATHOLIC FAITH.

457

in ea formanda implevit, atque adeo epis
copi, quod munus cum apostolatu conjunc-
tum erat. Ac proinde, si ex regula, quam
superius proposui, metienda est antiqua
ilia episcoporum institutio, vere et proprie
Paulus Romanae ecclesiae episcopus fuit.
In ea etenim regenda diu laboravit, eam-
que sanguine pro veritate, quam docuerat,
profuso decoravit. Quare Epiphanius di-
serte Petrum et Paulum episcopos Ro-
manos vocat. Cui praeiverat Irenaeus,
qui successionem Pontificum Romanae
ecclesiae describens, Petrum et Paulum
primos enumerat, a quibus caeteros dein-
ceps ad suam aetatem recenset : quam
sequitur Eusebius, Clementi tertium a
Petro et Paulo in Romano episcopatu lo
cum assignans. — De sing, primat. Petri,
c. 17, p. 6, 7, T. 4.

Apostle in forming it, and, therefore, of a
Bishop, which office was joined with the
Apostleship. And hence, if that ancient
institution of Bishops is to be measured
by the rule which I have laid down above,
Paul was truly and properly Bishop of the
Roman Church. For he labored long in
ruling it, and profusely decorated it with
his blood in witness of the truth which
he had taught. Wherefore Epiphanius
expressly calls Peter and Paul Roman
Bishops. Irenaeus had preceded him,
who, describing the succession of the
Bishops of the Roman Church, enumer
ates Peter and Paul first, from whom he
recounts the others in succession down to
his own age. Eusebius follows him, as-
Sgning to Clemens the third place in the
Roman episcopate from Peter and Paul.

HENRICUS VALESIUS.

Duo hic observanda sunt, turn quod
Paulum Petro praeponit Eusebius, tum
utrumque urbis Romae episcopum facere
videtur. Quod ad primam quaestionem
attinet etiam alibi idipsum fecit Eusebius.
Non tamen existimandum est Paulum
ideirco anteferri Petro. Saepe enim hono-
ratiores posteriore loco nominantur. Den
ique in sigillis ecclesiae Romanae Paulus
semper a dextra ponitur, Petras a sinistra,
ut notavit Baronius in expositione Concilii
Nicaeni. — Quippe Irenaeus, per inde ac
Eusebius noster, Petrum ac Paulum apos
tolos Romanam quidem ecclesiam fun-
dasse dicit ; sed eos in episcoporum ordine
nequaquam recenset. — Annot. in Euseb.,
H. E., L. 3, c. 21, col. 255, 256, Pat.
Gr. T.. 20.

Here two things must be observed,
both that Eusebius puts Paul before Peter,
and that he seems to make each a Bishop
of the city of Rome. As to the first
question, Eusebius does the very same
thing elsewhere also. Nor yet are we to
judge that Paul is on .this account pre
ferred to Peter: For often the more hon
ored are named last. And lastly, in the
seals of the Roman Church, Paul is always
placed on the right and Peter on the left,
as Baronius has observed in his Exposi
tion of the Council of Nicea. — In fact,
Irenaeus, as well as our Eusebius, says
that the Apostles Peter and Paul founded
the Roman Church, but by rro means
reckons them in the order of Bishops.

PAPAL INFALLIBILITY.

Since the preceding articles were compiled by Mr. Treat, the new
doctrine of Papal Infallibility has been made de fide by the Church of
Rome. The Immaculate Conception of the Blessed Virgin, the cultus
of that saint, and the Infallibility of the Roman Pontiff, are now the
characteristic marks of modern Romanism.

THE CHURCH OF ROME.
Before the decree of the Infallibility of the Roman Pontiff, there
had been, in the Church of Rome, a variety of opinions in regard to
infallibility. Some considered it seated in the universal Church scat
tered over the world ; some in a General Council independent of the
Pope ; others,, in a General Council with the Pope as its head ; and
others, in the Pope alone. The Jesuits, in the seventeenth century,
leaned toward the last opinion, maintaining that the Pope was the
source of an unlimited and universal power, not being bound by any
laws of the Church or any decrees of Councils.
The perplexity in regard to the seat of infallibility was cleared up
in 1870 by the Vatican Council. "Roma locuta est, causa finita est."
Romanists are now certain that their Pope, primitively known as the
Bishop of Rome, is infallible when speaking ex cathedra. The trouble
at present is not in regard to the seat of infallibility, but in regard to
ex cathedra utterances of Popes.
The final vote on the new dogma of the Pope's infallibility was
taken in the eighty-fifth secret session of the Vatican Council, July 13,
1870, six hundred and one members being present. Of this number
four hundred and fifty-one voted placet, eighty-eight non placet, and
sixty -two placet juxta modum. Over eighty abstained, though in Rome,
from voting. (Quirinus, letter lxvi., pp. 778, sqq., ed. 1870 ; Leto, pp.
213, 214, ed. 1876.) 458

THE CATHOLIC FAITH. 459
Century XIX.
VATICAN COUNCIL.
Docemus et divinitus revelatum dogma We teach and define that it is a dogma
esse definimus : Romanum Pontificem , divinely revealed : that the Roman Pontiff,
cum ex Cathedra loquitur, id est, cum om" when he speaks ex cathedra — that is, when
nium Christianorum Pastoris et Doctoris in discharge of the office of Pastor and
munere fungens, pro suprema sua Apos- Doctor of all Christians, by virtue of his
tolica auctoritate doctrinam de fide vel supreme Apostolic authority he defines a
moribus ab universa Ecclesia tenendam doctrine regarding faith or morals to be
definit, per assistentiam divinam, ipsi in held by the universal Church, by the
beato Petro promissam, ea infallibilitate Divine assistance promised to him in
pollere, qua divinus Redemptor Ecclesiam blessed Peter — is possessed of that infalli-
suam in definienda doctrina de fide vel bility with which the Divine Redeemer
moribus instructam esse voluit : ideoque willed that His Church should be endowed
ejusmodi Romani Pontificis definitiones ex for defining doctrine regarding faith or
sese non autem ex concensu Eccclesiae, morals : and that therefore such definitions
irreformabiles esse. — Constitutio Dogmat- of the Roman Pontiff are irreformable of
ica Prima de Ecclesia Christi, c iv ; themselves, and not from the consent of
Decreta et Canones Concilii Vat., Paris the Church. — Translated from Capel's
ed., p. 72. edition, " Faith of Catholics," p. 450, ed.
1885.
We are told that the dogma was "divinely revealed," but how and
to whom the revelation was made, we cannot discover. We are left in
doubt whether it was by the via ordinaria of Cajetan, or by a via extra-
ordinaria. If the dogma had been "divinely revealed," why have
assembled a Council ? Does not that indicate doubts upon the subject?
The decree asserts the distinction that is to be made between the
Pope speaking in his personal character and speaking officially. The
charisma is thus attached to an office and not to a person.
This charisma is limited to the periods " When in discharge of the
office of pastor and doctor of all Christians, he [the Pope] defines a
doctrine regarding faith or morals to be held by the universal Church."
Now, a Pope must always be a pastor and* always a doctor. He cannot
well be other than St. Peter was, and we nowhere read that St. Peter
put on and off, as occasion served, his apostleship.
The decree says " We teach and define." Who does "we" refer
to? If to the assembled Council of Bishops, then did they possess an
authority above that of the Pope's ? and were they infallible, so as to
give infallibility to the Pope? or were they fallible? If they were in
fallible, where was Papal Infallibility previous to the Vatican decree?
If they were fallible, did they give to the Pope that which they did not
themselves possess ?

460 THE CATHOLIC FAITH.
The decree also says that the Pope " is possessed of that infalli
bility with which the Divine Redeemer willed that His Church should
be endowed." So Christ gave infallibility to His Church and not to St.
Peter alone ? This surely is a natural inference from the words above
quoted. How is the Pope possessed of that infallibility our Lord gave
to His Church, except as a simple Bishop or primus inter pares ?
It is to be' noted that the dogma of Papal Infallibility was declared
by a Council. The very convocation of the Vatican Council is a protest
against the theory of "Privilegium Petri," for the institution and
authority of a Council is earlier than even the foundation of the dio
cesan system or the primacy of the Bishop of Rome.

HENRY EDWARD MANNING, ABP. OF WESTMINISTER
The infallibility of the Vicar of Jesus Christ is the infallibility of
the Church in its Head, and is the chief condition through which its
own infallibility is manifested to the world. — Petri Privilegium, p. 47.
(1) The privilege of- infallibility ispersonal, inasmuch as it attaches
to the Roman Pontiff, the successor of Peter, as a public person, distant
from, but inseparably united to, the Church ; but it is not personal, in
that it is attached, not to the private person, but td the primacy, which
he alone possesses.
(2) 'It is also independent, inasmuch as it does not depend upon
either the Ecclesia docens or the Ecclesia discens ; but it is not inde
pendent, in that it depends in all things upon the divine head of the
Church, upon the institution of the primacy by him, and upon the
assistance , of the Holy Ghost.
(3) It is absolute, inasmuch as it can be circumscribed by no human
or ecclesiastical law ; it is not absolute, in that it is circumscribed by the
office of guarding, expounding and defending the deposit of revelation.
(4) It is separate, in no sense, nor can be, nor can be so called,
without manifold heresy, unless the word be taken to mean distinct. In
this sense, the Roman Pontiff is distinct from the Episcopate, and is a
distinct subject of infallibility ; and in the exercise of his supreme doc
trinal authority, or magisterium, he does not depend for the infallibility
of his definitions upon the consent or consultation of the Episcopate,
but only on the divine assistance of the Holy Ghost. — The Vatican
Council, c. iii, pp. 112, 113, in Petri Privilegium.

THE CATHOLIC' FAITH. 46 1
M. J. SPAULDING, ARCHBISHOP OF BALTIMORE.
For what do we mean when we assert that the Church is infallible ?
Do we mean to say that any priest or bishop, or any particular body of
priests or bishops, not representing the whole Church, is necessarily
impeccable or infallible ? Not at all ; we hold no such doctrinal tenet ;
our, adversaries may impute it to us for their own purpose ; we maintain
it not. But we at least maintain that the Pope is infallible. That our
hearers may clearly understand what is precisely the doctrine of the
Church on this head, we must draw a line of distinction between the
Pontiff viewed in his private and individual capacity, and in his public
and official action. In the former case, no sound [Roman] Catholic
theologian holds that he is infallible, much less impeccable. But all
maintain,, and it is an article of [Roman] Catholic faith, that by the
assistance of the Holy Ghost, promised to' him in the person of 'the
blessed . Peter, he cannot err when, addressing the whole Church, as the
divinely constituted universal pastor and doctor, he defines a doctrine
of faith or morals. * * * In one word, the public and official
Infallibility of the Sovereign Pontiff is necessarily, logically and indis-
solubly connected with that of the Church ; they are one and indivisi
ble ; they stand and fall together. What, then, is our real doctrine in
regard to the infallibility of the Church ? It is simply and plainly this,
-and this alone : we hold that infallibility is a necessary and essential
attribute of the Church of Christ ; because the Church of Christ is a
body of which Christ, the Eternal Truth, is the head, and it would be
absurd as well as blasphemous to say that the Eternal Truth can teach
error. — Evidences of Catholicity, pp. 263, 265.
The Pontiff is infallible, not in his private, but in his official
character, when he speaks ex cathedra — from his official magisterial or
teaching Chair — as the Father and Teacher of all Christians, and when
thus speaking he defines, by his supreme apostolic authority, a doctrine
on faith Or morals to be held by the universal Church ; and this infalli
bility derives, not from any personal wisdom or other quality in him
self, but from the divine assistance promised to him in the blessed
Peter. — lb., p. 451.
JOSEPH FESSLER, LATE BISHOP OF ST. POLTEN.
As Pope, as supreme teacher of the [Roman] Catholic Church, he
Cannot err, when, by virtue of the assistance of God, promised and
vouchsafed to him, he solemnly defines a truth revealed by God, and
prescribes it to be held by the universal Church. — True and False
Infallibility of the Popes, p. 76.

462 THE CATHOLIC FAITH.
Not everything which the Popes might have taught, but what they
actually have taught as doctrine on faith and morals, and defined, by
virtue of their highest apostolical power, as true, and to be held as
such by the universal Church, that alone is an infallible utterance tx
cathedra. — lb., p. 57.
We presume this is one of the twenty-five explanations given to the
perplexing, though "scientific" (Fessler), term ex cathedra. Fessler
claims " that it is the view of [Roman] Catholic theologians that there
are two marks of an ex cathedra utterance ; and, moreover, that these
two marks must both be found together — viz.: that (1) the objectum or
subject-matter of the definition must be doctrine of faith or morals ;
and (2) the Pope must express his intention, by virtue of his supreme
teaching power, to declare this particular doctrine on faith and morals
to be an integral part of the truth necessary to salvation revealed by
God, and as such to be held by the whole [Roman] Catholic Church,
he must publish it and so give a formal definition in the matter " (lb.,
F. X. WENINGER, JESUIT.
In the first place, we assume to establish the infallible authority of
the Pope within those limits only which are covered by the very title of
the book, namely, in matters of faith and morals. We' claim no such .
privilege for the Head qf the Church in scientific questions, except in so
far as these touch directly, or indirectly, upon the " deposit of faith,"
and upon its preservation. Secondly, we ascribe no such infallibility to
the utterances of the Pope, except when he, as they say, is speaking
"ex cathedra" which means, when the Pope is teaching the faithful as
the Head of the Church, and the expounder of her doctrine. We admit
that, when he expresses his opinions as a private theologian, he is liable
to err, but not when he solemnly pronounces upon the teaching of the
Church. The Infallibility of the Pope flows altogether from his Pri
macy, and is shared by no other Prelate, because they can lay no claim
to the Apostolical Authority transmitted by Peter to his successors. —
Infallible Authority of the Pope, Int., pp. 8, 9.
FRANCIS PATRICK KENRICK, ABP. OF BALTIMORE.
It is the undoubted right of the Pope to pronounce judgment on
controversies of faith, All doctrinal definitions already made by
General Councils, or by former Pontiffs, are landmarks which no man
can remove ; but as the human mind may assail revelation in endless
varieties of form, there must be always in the Church an authority by

THE CATHOLIC FAITH. 463
which error, under every new aspect, may be effectually condemned.
* * * The personal fallibility of the Pope in his private capacity,
writing or speaking, is freely conceded by the most ardent advocates
of papal prerogatives. His official infallibility, ex cathedra, is strongly
affirmed by St. Alphonsus de Liguori, and a host of divines, in accord
ance, as I believe, with ancient tradition, although the assembly of the
French clergy in 1682 contended that his judgment may admit of
amendment, as long as it is not sustained by the assent and adhesion of
the great body of bishops. — Primacy of the Apostolic See, pp. 222, 223,
ed. 1875.
SCRIPTURE.
Douay Version. King James' Version.
Luke 22 : 31, 32. And the Lord Luke 22 ¦ 31, 32. And the Lord
said : Simon, Simon, behold satan hath said : Simon, Simon, behold satan hath
desired to have you that he may sift you desired to have you that he may sift you
as wheat. as wheat.
But I have prayed for thee that thy But I have prayed for thee that thy
faith fail not : and thou being once con- faith fail not ; and when thou art con
verted, confirm thy brethren. verted, strengthen thy brethren.
St. Matt. 16 : 18; St. John 22 : 15, 16, 17.

THE CATHOLIC CHURCH.
Section I.
Examination of Luke 22 : 31, 32.
This is the main text on which Roman Catholics rely in support of
Papal Infallibility, although some claim it rests on the other two, which
were examined in a previous article. That is, Papal Infallibility is
derived through the Primacy. In other words, the Primacy has been
"developed" into a Supremacy, the Vicarius Petri becoming the
Vicarius Christi, and the Supremacy into the Infallibility. While the
first may be true, the second is an assumption on the part of the Church
of Rome, and the third was unknown in antiquity.
The comments on the text from St. Luke's Gospel, are few and far
between. The Rev. J. Waterworth, in his treatise, "The Fathers on
St. Peter and his Successors," admits this. " The text from St. Luke
xxii, 31, 32, occurs comparatively seldom, and the reason does not seem
far to seek. It is of a different class to that of the two preceding
texts " (Explan. Pref., p. x).

464

THE CATHOLIC FAITH.

Century II.
TERTULLIAN, PRIEST OF CARTHAGE.

Siquidem Dominus in Evangelio ad
Petrum : Ecce, inquit, postulavit Satanas
uti cerneret vos velut frumentum : verum
ego rogavi pro te, ne deficeret fides tua ;
id est, ne tantum diabolo permitteretur ut
fides periclitaretur. Quo ostenditur utrum
que apud Deum esse, et concussionem
fidei, et protectionem, cum utrumque ab
eo petitur, concussio a diabolo,' protectio a
Filio. — De Fuga in Pers., c. 2, col. 126,
B., T. 2, Pat. Lat. T. 2.

Since the Lord ' in the Gospel says
to Peter : Behold, Satan has asked that he
might sift you as wheat : but I have,prayed
for thee, lest thy faith should fail ; that is,
that it should not wholly be granted to the
devil to endanger his faith. By which it
is shown that both (things) belong to God,
the shaking of faith and the shielding of
it, when both are sought from "Him ; the
shaking by the devil, the shielding by the
Son.

Century III.
CLEMENT, BISHOP OF ALEXANDRIA.

'AXXd xai avrd? d Kvpio?- 'E£y-
rydaro vpd? d Saravd?, Xiysi,
dividdai ¦ kyw Sk aapyrydapyv.
Mdvo? roivvv d Kvpio? Sid ri)v
rwv kaifiovXsvdvrwv avrw dvBpw
awv- xai ri)v rwv daidrwv daoxd-
Bapdiv, sais rd aorypiov, x. r. X.
—Strom., L. 4, c 9, CD., Pat. Gr. T. 8,
p. 1284.

But the Lord also Himself says :
Satan has desired to sift you ; but I have
prayed. Therefore the Lord alone, for
the cleansing of the men plotting against
and disbelieving Him, drank the cup, etc.

THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

Orabat autem Dominus, et rogabat
non pro se : quid enim pro se innocens
precaretur? sed pro delictis nostris, sicut
et ipse declarat cum dicit ad Petrum : Ecce
Satanas expetivit ut vos vexaret quo modo
triticum : ego autem rogavi pro te, ne de-
ficiat fides tua. — De Orat. Dom., Op.,
p. 152, Ed. Oxon., 1682.
Adeo autem pro nobis ille deprecaba-
tur, ut legamus alio loco : Dixit autem
Dominus ad Petrum : Ecce Satanas pos
tulavit ut vos vexaret quo modo triticum,
ego autem rogavi pro te, ne deficiat fides
tua. Quod si pro nobis ac pro delictis
nostris ille et laborabat et vigilabat et pre-
cabatur, quanto nos magis insistere pre
cibus et orare, etc. — Ep. 11, lb., p. 25.

Moreover, the Lord prayed and asked
not for Himself : for why should He, in
nocent, have entreated for Himself ? but
(rather) for our sins, just as He Himself
also declares when he spoke to Peter:
Behold, Satan has desired to have you,
that he might sift you' as wheat ; but I
have prayed for thee, that thy faith fail
not. Moreover, He prayed for us, as we
read in another place : The Lord said to
Peter, Behold, Satan has desired to sift
you as wheat, but I have prayed for thee,
that thy faith fail not. But if He both
labored and watched and prayed for us
and for our sins, how much more ought
we to give ourselves to prayers and to
pray, etc.

THE CATHOLIC FAITH.

4^5

Century IV.
HILARY, BISHOP OF POICTIERS.

Id autem quod ait, si possibile est,
manifeste in eo docuit quod ait Petro :
Ecce satanas expetivit, ut vos cerneret
sicut triticum : ego autem rogavi pro te,
ut non deficeret fides tua. Per hunc enim
calicem dominicae passionis tentandi om
nes erant. Et pro Petro Pater rogatur, ne
deficiat fides ejus : ut negantis infirmitate
vel dolor saltern poenitentiae non abesset ;
quae fides in eo non deficeret, quod poeni-
teret. — De Trin., L. 10, § 38, col. 373,
374. T. 2, Pat. Lat. T. 10.

But what He said, ' if it be possible, '
He manifestly taught in what He said to
Peter : 'Behold, Satan' has sought to sift
you as wheat ; but I have prayed for thee,
that thy faith fail not. For by this cup
of the Lord's Passion all were to be tried.
And the Father is entreated for Peter, that
his faith may not fail ; that the grief of re-
pentanpe might not at least be wanting to
the' weakness of his denial ; which faith
would not fail in him, because he would
repent.

BASIL, BISHOP OF CAESAREA.

— ?0? xai aposiasv avrw rd dvp-
fiyddpsvov, Xiywv ¦ ~2ipwv, 2ipwv,
iSov d 2arava? k^yrydaro rov di-
viddai vpa? w? rdv dirov. Kdyw
kSer/Byv aspi dov, iva py ixXsiay
y aidn? dov, xai dv aors iaidrpi-
ipa? drypi^ov rovi dteXipov? dov.
Kai nirpo? piv ovrw? kXsyxBsl?
Sixaiw? ipoyBsiro, apd? dadBsdiv
dXaZovsia? xai cpsiSw rajy ddBsvo-
dvrwv kxaaiSsvdpsvo?. — Hom. 20,
De Hum., § 4, A., p. 533, T. 3, Pat. Gr.
T. 31.

Who also told him beforehand what
should happen, saying, Simon, Simon,
behold ,*Satan hath desired to sift you as
wheat. But I have prayed for thee, that
thy faith fail not, and when thou art
converted, strengthen thy brethren. And
Peter, indeed, thus blamed, was justly
assisted, having been taught to lay aside
pride and to spare the weak.

AMBROSE, BISHOP OF MILAN.

Unde etiam ad Petram dictum est :
Simon, ecce satanas expostulavit, ut ven-
tilet vos sicut triticum : ego autem rogavi
Patrem meum, ut non deficiat fides tua.
Vide quid dicit, et intellige. VentilatUr
Petrus, ut Christum negare cogatur. In-
cidit tentationes, quaedam locutus est
quasi plena palearum : sed locutus est
verbo, ut fundatior esset affectu. Denique
flevit, et paleas suas lavit, et illis tenta-
tionibus meruit, ut pro se Christus inter-
veniret. Quanto majus est patrocinium,
quam perturbationis illius tentamentum ?
Et ideo plus quam passus est, adquisivit ;

Whence also it is said to Peter : Simon,
behold Satan has desired to sift you as
wheat ; but I have prayed My Father, that
thy faith fail not. See what He said and
understand. Peter is sifted that he may
be driven to deny Christ. He falls into
temptations, he spoke certain things, as it
were, lull of chaff ; but he spoke by word,
that he might be built up more firmly by
love. Finally, he wept, and washed away
his.; chaff, and by those temptations he
merited Christ's intercession on his behalf.
How much greater is protection than the
temptation of that perturbation ? And

466

THE CATHOLIC FAITH.

adquisivit enim Christum sibi patrocinan-
tem. Cogitur autem adversarius sanctos
Domini ad sua damna tentare. Dum
enim tentat, meliores reddit ; ut qui tenta-
tur, possit et alios instituere, qui sibi ipse
invalidus videbatur. Denique Petrus Ec
clesiae praeponitur, postquam tentatus a
diabolo est. Ideoque ante significat Dom
inus quid sit illud quod postea eum pas-
torem elegit Dominiei gregis. Nam huic
dixit : Tu autem conversus confirma fratres
tuos. Conversus est ergo sanctus apos
tolus Petrus ad bonam frugem, et ventila-
tus est sicut triticum ; ut esset ipse cum
Sanctis Domini unus panis, qui nobis esset
alimentum. Dum enim Petri actus legi
mus, Petri praecepta cognoscimus, fit nobis
vitae aeternae et salutis alimentum. — In
Ps. 43, § 40, F., p. 903, T. 1, ed. 1690.

therefore he received more than he suf
fered ; for he obtained for himself Christ's
protection. But the adversary is com
pelled to tempt the Lord's saints to his own
loss. For while he tempts, he makes them
better ; that he who is tempted, who seemed
to be weak in himself, may be able to teach
others also. Finally, Peter, after he was
tempted by the devil, is placed over the
Church. Therefore, beforehand, the Lord
showed what that was that afterwards
elected him to be a pastor of the Lord's
flock. For to him He said : But thou,
being converted, strengthen thy brethren.
Therefore the holy Apostle Peter was con
verted to good corn, and was sifted like
wheat, that he might be one bread with
the saints of the Lord for our food. For
so long as we read the actions of Peter,
and know the precepts of Peter, he be
comes to us the food of life eternal and
salvation.

ST. JEROME, PRIEST.

Optimum revera tempus instante cruce
de dignitate contendere : Simon, inquit,
Simon, ecce Satanas expetivit vos, ut cri-
braret sicut triticum. Ego autem rogavi
pro te ut non deficiat fides tua. Et certe
juxta vos in Apostoli erat positum potes
tate, ¦ si voluisset, ut non deficeret fides
ejus, qua utique deficiente, peccatum sub-
ingreditur. — Dial. adv. Pelag., L. 2, § 16,
A.,- p. 578, T. 2, Pat. Lat. T. 23.

Surely a most excellent time, when
the cross is in view, to dispute about rank !
Simon, He said, Simon, behold Satan has
sought you, that he might sift you as
wheat. But I have prayed for thee that
thy faith fail not. Certainly, according to
you (the Pelagians), it was placed in the
Apostle's power, had he wished, that his
faith should not fail, on the failure of
which assuredly sin finds its way in.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.

Kal vakp rovrwv avrov tov
Xpidrov cpwvyv vpiv dvayvwdo-
pai- zw ydp nirpw qrydiv 'ISov
d 2aravd? yrydaro, iva dividdy
vpa? w? rdv dirov- xdyw kSsr/Byv
aspi dov, iva pi) kxXiay y aidn?
dov. Ti kdn, dividdai ; 'Ayaysiv,
aspiayaysiv, daXsvdai, xivijdai,
SiaSvvydai, fiadavidai, oasp kal
rwv xodxiviZopiv wv yivsrai ¦ aXX'

And on this I will recite to you the
word of Christ Himself ; for to Peter he
said : Behold, Satan hath desired to sift
you as wheat ; and I have prayed for thee
that thy faith fail not. What is it to
sift? To turn, aside, to turn about, to
disturb, to vex, which happens to what is
being sifted. But I, he said, have re
strained, knowing that you are not able
to endure the temptation. For to say, that

THE CATHOLIC FAITH.

467

kyw, cpydlv, kaedxov, etSw? on rdv
asipadpdv, kveyxsiv ovSvvadBe •
to ydp eiaeiv ¦ "Iva pi/ ixXixy 7)
aidn? dov, SyXovvro? kdnv, on ei
dvvsxoopydsv, i^iXvasv dv avrov 7)
aidn?. — Hom. in Paralyt. demiss., § 2,
p. 51, Pat. Gr. T. 51.
Aid sXsys ¦ ~2ipwv , 'Sipwv, iSov
kZyrydsv d dazavd? dividdai ds w?
rdv dirov ¦ xdyw kSeyByv aspi dov,
iva py kxXiay y aidn? dov. Kai
psrd xavxa Sk si pi) iXiw xai cpiX-
avBpwaia eXBy xpivai, aXX' dxpifii)
xoiydadBai xyv kt-ixadiv, advxa?
vaevBvvov? evpydei xdvxw?. — Ex
pos, in Ps. 129, § 2, p. 375, T. 5, lb.,
T. 55- On yap Sid rovrov dvvsxwpy-
dsv, iva rovro kv avrw xaropBwdy,
axovdov ri cpydlv 'Eyw Sk kSeyByv
aspi dov, iva pi) kxXiay dov 7) jeid-
rii. Tovro ydp dcpdSpa avrov xa-
Baxxdpsvoi sXeys, xai Sr/Xwv dxi
xd arwpa avrov twv aXXwv xaXs-
awrspov, xai aXsiovoi Ssdpsvov
§oyBeia?. Kal ydp Svo rd kyxXy-
para yv, xai on avrsias, xai on
rwv aXXwv kavrdv apovByxs • pdX-
Xov Sk xai rpirov, on rd adv
savrw dviByxs. Tavra ovv iwps-
vo?, siads ysvidBai rd arwpa- xai
Sid xovxo xai xov? dXXovi dq>si?
apd? avrov daorsivsrai. Hipwv
ydp, cpydi, Sipwv, iSov d "Earavd?
yrydaro vpa? dvviddai w? tov
dirov rovridn, Bopvfiijdai, rapd-
kai, asipdddai- 'Eyw Sk kSsyByv
aspi dov, iva py kxXiay dov y xid-
n?. Kal Siari, si advra? -yrydaro,
ov aspi advrwv Eiasv , 'ESey&yv ;
Ovx svSyXov, on rovrd sdnv oasp
spapodBsv siaov, on xaBaardpsvo?
avrov, xai Ssixvv? on ^aAe^rtare-
pov twv aXXwv avrov rd arwpa,
apdi avxdv xpiaei zdv Xoyov ; Kai
zivoi svsxsv ovx siasv, 'Eyw Sk
ovx Ei'ada, aXX', 'ESsyByv ; Taasivd

thy faith fail not, shows that if He had
permitted it, his faith would have failed.

Wherefore, He said : Simon, Simon,
behold Satan hath desired to sift thee as
wheat ; and I have prayed for thee, that
thy faith fail not. Moreover, after these
things, if He should not come to judge
with mercy and mildness, but should make
the examination sharply, He would find
all altogether guilty.

F'or that on this account He allowed
it, in order that He might correct this in
him, hear what He said : I have prayed
for thee that thy faith fail not. For He
said this, upbraiding him vehemently, and
showing that his fall would be more griev
ous than the others, and that he would
need more assistance. And for good rea
son, for there were two indictments, the
one that he had contradicted, and the
other, that he had placed himself before
the others ; and there was a third more
grievous — that he imputed the whole to
himself. To correct these, therefore, He
allowed this fall to take place. And on
this account also, sending away the others,
He addressed him. F'or, Simon, He said,
Simon, Satan hath desired to sift you as
wheat ; that is, to disturb, to trouble, to
make trial of. But I have prayed for thee,
that thy faith fail not. Wherefore, if he
sought all, did He not say, I have prayed
for all ? Is it not evident, that this is
that which I said before, that to him He
directed His remarks, in order to rebuke
him and show that his "fall was more
grievous than that of the others ? And
therefore, why did he not say, ' I have
not suffered it, ' but, 'I have prayed ' ?
Being about to go to His Passion, He

468

THE CATHOLIC FAITH.

Xoiaov cpBiyysrai, xpd? rd ladBo?
iwv, iva rd dvBpwaivov Ssi^y. — In
Matt., Hom. 82, L. 7, p. 741, lb., T. 58.
npd? ydp rovrov siasv d Xpid
rd? ¦ xai dv aors kxidrpiipa?, dry-
pi^ov rov? dSsXcpov? dov. "On
xarr/piBpypsv 0? yv, cpydi, dvv ypiv.
Aid rovro apodyxsi srspov apo-
fidXXsdBai, wdrs paprvpa ysvidOai
si? rdv kxsivov rdaov. — In Act.
Apos. Hom. 3, T. 9, p. 37, lb., T. 60.

speaks humbly, that he might manifest
His humanity. For to this one (Peter), Christ said :
And when thou art converted, strengthen
thy brethren. Because he was numbered
with us, he says. On this account it be
hooves to propose another, so as to be a
witness in his place.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

From an Epistle to Pope Innocent :

— Aut ne deficiat fides nostra, quod
pro Apostolo Petro se rogasse ipse testatus
est. Si enim haec possibilitate naturae,
et arbitrio voluntatis in potestate sunt con
stituta ; quis non ea videat a Domino in-
aniter peti, et fallaciter orari, cum orando
poscuntur quae naturae nostrae jam ita
conditae sufficientibus viribus obtinentur ?
nee debuisse dicere Dominum Jesum,
Vigilate et orate : sed tantum modo, Vigil-
ate ne intretis in tentationem ? nee beatis-
simo Petro primo Apostolorum, Rogavi
pro te, sed, moneo te, vel impero ac prae-
cipio ne deficiat fides tua? — Ep. 175, col.
761, § 4, T. 2, Pat. Lat. T. 33.

Et Petro dicit : Ecce satanas expostu-
lavit, ut vos ventilet sicut triticum : ego
autem rogavi pro te, ut non deficiat fides
tua : et tu aliquando conversus confirma
fratres tuos. Quid ambigitur ? Pro Petro
rogabat, et pro Jacobo et Joanne non
rogabat, ut caeteros taceam ? Mamfestum
est in Petro omnes contineri : rogans enim
pro Petro, pro omnibus rogasse dignos-
citur. — Ques. 75, ex Nov. Test, (opus
spurium), in App., col. 2270, T. 3, Pars 2,
lb., T. 35-
Et ipse Dominus ad Petrum, Rogavi,
inquit, pro t?, ne deficiat fides tua ; hoc

— Or that our faith should not fail,
which thing He Himself has testified that
He asked for the Apostle Peter. For if
these things are put within our power, by
the power of nature and freedom of the
will ; who is there who cannot see that
these things were in vain asked and use
lessly prayed for by the Lord, seeing that
these things are asked for in prayer which
may be obtained by the sufficient powers
of our own nature, as already consti
tuted? Nor ought the Lord Jesus to say,
Watch and pray ; but only, Watch, lest
ye enter into temptation ? nor to the most
blessed Peter, the first of the Apostles, I
have prayed for thee, but, I advise thee,
or I order and command, that thy faith
fail not ?
And He says to Peter : Behold, Satan
hath desired to have you that he might
sift you as wheat : but I have prayed for
thee, that thy faith fail not : and thou once
converted, strengthen thy brethren. What
doubt is there? He prayed for Peter, and
did He not pray for James and John, not
to mention the others ? It is evident all
are included in Peter ; for praying for
Peter, He is discerned to have prayed for
all. And the Lord Himself said to Peter,
I have prayed for thee, that thy faith fail

THE CATHOLIC FAITH.

469

est, ne auferatur ex ore tuo verbum veri
tatis usque valde. — In Ps. 118, serm.
13, § 3, col- 1537, T. 4, Pars 2, lb.,
T. 37- — Et Dominus dixit, Ego rogavi pro
te, Petre, ne deficiat fides tua. Homo
ergo gratia juvatur, ne sine causa volunr
tati ejus jubeatur. — De Grat. et Lib.
Arb., c. 4, § 9, col. 887, T. 10, Pars 1,
lb., T. 44.
Nam quid aliud Apostolo Petro Dom
inus commendavit orando, unde illi ait,
Ego rogavi pro te, Petre, ne deficiat fides
tua : nisi ut ejus Deus servaret fidem, ne
tentationi cedendo deficeret? — De Gestis
Pelag., c. 14, § 35, col. 341, lb.
— Quod ait Dominus Petro, Ego ro
gavi pro te, ne deficiat fides tua. Quid
enim ei rogavit, nisi perseverantiam usque
in finem. Quae profecto si ab homine
esset, a Deo poscefida non esset. — De
Correp. et Grat., c. 6, § 10, col. 921,
922, lb.
— Quid moliturus es contra verba di-
eentis, Rogavi pro te, Petre, ne deficiat
fides tua? An audebis dicere etiam ro-
gante Christo ne deficeret fides Petri, de-
fecturam fuisse si Petrus eam deficere
voluisset, hoc est, si eam usque in finem
perseverare noluisset ? quasi aliud Petrus
ullo modo vellet, quam pro illo Christus
rogasset ut vellet. Nam quis ignorat,
tunc fuisse perituram fidem Petri, si ea
qua fidelis erat, voluntas ipsa deficeret ;
et permansuram, si eadem voluntas mane-
ret? — Id., c. 8, § 17, col. 926, lb.

Dicente ergo Christo, Rogavi pro te
ne deficiat fides tua, intelligamus ei dic
tum, qui aedificatur super petram. Atque
ita homo Dei non solum quia misericor-
diam consecutus est ut fidelis esset, verum
etiam quia fides ipsa non deficit, qui glori-
atur, in Domine glorietur. — Id., c. 12,
§ 38, col. 940, lb.

not ; that is, lest the word of truth be
utterly taken from thy mouth.

And the Lord said : I have prayed
for thee, Peter, lest thy faith should fail.
Therefore, a man is assisted by grace, in
order that his will may not be commanded
without cause.

For what else did the Lord procure
for the Apostle Peter by His prayer,
whence He said to him, I have prayed for
thee, Peter, that thy faith fail not ; unless
that God would preserve his faith, that it
should not fail by yielding to temptation.
— Which the Lord says to Peter, I
have prayed for thee, lest thy faith should
fail. For what did he ask for him, but
perseverance to the end. Assuredly, if
this could be from man, it should not
have been asked from God.

Why will you strive againsfthe words
of Him Who says, I have prayed for thee,
Peter, that thy faith fail not? Will you
dare to say that even when Christ prayed
that Peter's faith, might not fail, it would
still have failed if Peter had willed it to
fail ; that is, if he had been unwilling that
it should continue even to the end ? As
if Peter could in any way will otherwise
than Christ had asked for him that he
might will. For who is ignorant, that
Peter's faith would then have perished, if
that will by which he was faithful should
fail ; and would have continued, if that
same will should abide ?
Therefore, when Christ says, I have
prayed for thee that thy faith fail not, we
must understand that it is said to him
who is built upon a rock. And thus the
man of God, not only because he has
obtained mercy to be faithful, but also
because faith itself does not fail, if he
glories, must glory in the Lord.

470

THE CATHOLIC FAITH.

Century V.
CYRIL, BISHOP OF ALEXANDRIA.

Therefore, he passes by the other
disciples [but] comes to the leader, and
says, Many times Satan hath desired to
sift you also as wheat, instead of to test
and try. — The Lord, indeed, having hinted
at the denial of the disciple in .what He
said, I have prayed for thee that thy faith
fail not, at once brings in the word of
consolation, and says : And thou once con
verted, strengthen thy brethren ; that is,
become a support and teacher of those
coming to Me by faith. — For He said,
And thou converted, strengthen thy breth
ren. O unutterable benevolence ! Sin had
not yet taken place, and He granted par
don, and again appointed him to apostolic
honors.

Tavrr/roi rov? pkv kripov? drp-
iydi paByrd? ka' avrdv Si rdv xopv-
cpaiov ipxsrai • xai mydiv on noX-
Xdxi? yBiXydsv d 'Saravd? dividdai
xai vpa? w? rdv dirov, avri tov
Soxipddai xai asipddai ¦ — '0 pivroi
Kvpio?, r^r rov paByrov apvydiv
aivi^dpsvo? iv oi? scpy, 'ESsyByv
xspi dov iva py kxXiay y aidn? dov,
sidcpipsi aapaxpypa rdv xy? aopa-
xXydsw? Xoyov, xai cpydi- Kai dv
aoxs iaidxpiipa?, dxypi^ov rov?
dSsXcpov? dov rovridri,y£vov dry-
piypa xai SiSddxaXo? rca^ Sid aid
rsw? apodidvrwv ipoi.—Ecpy ydp,
on xai dv kxidrpiipa?, drypi^ov
rov? dSsXcpov? dov. "Di rij? dcpdrov
cpiXavBpwxia?. Ovxw yiyovsv y
dpapria, xai ryv acpsdiv ixo/iidaro
xai adXiv avrdv iv roi? daodroX-
ixoi? xarira^sv dt-twpadiv.- — In Luc.
22 : 32, T. 5, pp. 913, 916, DAC, Pat.
Gr. T. 72-.
— "0 xai roi? kavrov paByrai?
kxxaXvarwv, xard xaipov?, sipy-
xsv d Kpidrd?- 2ipwv,^£ipwv,i8ov
d Saravd? i^yrydaro vpd? rov
dividdai, w? xdv dixov • iyw Sk
kSsyByv aspi dov, iva py kxXiay y
aidxi? dov. AeXyBdrw? ydp oixovo-
peirai twv xaB' ypd? rd xoXXd,
apovoovvro? SyXovdn, xai vasp-
adaiZovro? rov Xpidrov ri)? kxdd-
rov Zooi)?. — In Joan., L. 11, c 9, A.,
p. 537, T. 7, lb., T. 74.

COUNCIL OF CARTHAGE, 416.
In Capitulum VI., Ep. ad Innocent., c. 3, p. 29, Codex Canonum et
Constit. Eccl. Romanae, apud Op. S. Leo the Great. As the Latin is
virtually the same as that'given under Augustine (Ep. 175), see p. 468.

Christ, revealing it at the proper sea
son to His disciples, said : Simon, Simon,
behold Satan has sought to sift you as
wheat ; but I have prayed for thee, that
thy faith fail not. For most things of
those concerning us are secretly ordered,
Christ clearly providing for and shielding
the life of each one.

COUNCIL OF MILEVIS, 416.

Frustra etiam dixerit Dominus Apos-
tolo Petro : Rogavi pro te Petre, ut non

In vain also had the Lord said to the
Apostle Peter : I have prayed for thee,

THE CATHOLIC FAITH.

471

deficiat fides tua ; Et omnibus suis : vigil-
ate, et orate, ut non intretis in tenta
tionem : Si hoc totum est potestatis homa-
nae. — Ep. ad Innocent., Cap. viii, c. 1,
p. 32. lb., Op. Leo Mag.
LEO THE GREAT,
Si quid etiam nostris temporibus recte
per nos agitur, recteque disponitur, illius
operibus, illius est gubernaculis deputan-
dum, cui dictum est : Et tu conversus,
confirma fratres tuos, et cui post resurrec
tionem suam Dominus ad trinam aeterni
amoris professionem, mystica insinuatione
ter dixit : Pasce oves meas. Quod nunc
quoque procul dubio facit, et mandatum
Domini suis pastor exsequitur, confirmans
nos cohortationibus suis, et pro nobis orare
non cessans, ut nulla tentatione supere-
mur. — Serm. 3, c 4, Op., p. 54, T. 1,
Ed. 1700.

Peter, that thy faith fail not ; And to all
His own : Watch and pray, that ye enter
not into temptation ; if this was wholly in
human power.
BISHOP OF ROME.
If anything is rightly done and prop
erly disposed by us in our time, it must be
attributed to his works and his guidance,
to whom it was said : And thou being con
verted, strengthen thy brethren, and to
whom the Lord, after His own resurrec
tion, in reply to the three professions- of
everlasting love, said thrice in a mystical
insinuation : Feed My sheep. Which now
also without a doubt he does, and the
pastor executes the Lord's commission to
His own, not ceasing also to pray for us,
that we might be overcome by no tempta
tion.

APOSTOLIC CONSTITUTIONS.

Kai d siawv tote roi? aapsd-
rwdi tw dpxispEi- nspieXsrs rd
ipdna rd pvaapd dx' avrov- xai
iXEiawv 'ISov dcpypyxa rd? dvo-
pia? dov dad dov • ovro? ipsi xai
vvv, w? xai adXai dvvyBpoidpivwv
ypwv, sXeyev aepl ypwv, on ¦
ESsyByv, iva py kxXiay 7) aidn?
vpwv. — L. 6, c. 5, p. 917, Pat. Gr. T. 1.

And who said then to those standing
by the high-priest, Take away the ragged
garments from him ; and added, Behold,
I have taken away thine iniquities from
thee ; He will say now, as he said formerly
of us when we were assembled together,
I have prayed that your faith may not fail.

PROSPER OF AQUITAINE.

Quoniam et ipsius sancti Petri arden-
tissima fides in tentationibus defecisset,
nisi pro eo Dominus supplicasset ; sicut
Evangelista manifestat, dicens : Dixit
autem Jesus Petro, Simon, Simon, ecce
Satanas . postulavit ut vos cribaret velut
triticum : ego autem rogavi pro te, ne de
ficiat fides tua : et tu tandem conversus,
confirma fratres tuos ; et roga, ne intretis
in tentationem. Et ut magis probaretur
Uberam arbitrium nihil posse sine gratia ;
cui dictum fuerat, Confirma fratres tuos,
et roga, ne intretis in tentationem ; quique
responderat, utique ex libero arbitrio,

Since also the most ardent faith of
St. Peter himself would have failed in
temptations, unless the Lord had en
treated for him ; just as the Evangelist
shows, saying : But Jesus said to Peter,
Simon, Simon, behold Satan has desired
to sift you as wheat : but I have prayed
for thee, that thy faith fail not : and
thou at length converted, strengthen thy
brethren ; and pray, lest ye enter into
temptation. And that it might be more
clearly proved that free will can do noth
ing without grace ; he to whom it had
been said, Strengthen thy brethren, and

472

THE CATHOLIC FAITH.

Domine, tecum paratus sum et in carce- pray, lest ye enter into temptation, and

rem et in mortem ire ; eidem praedicitur
quod priusquam gallus cantet, ter Domi
num negaturus sit. Quod quid est aliud
quam quod in fide defecturus sit? — Ep.
ad Ruf., c. IO, § II, BC, p. 83, Pat. Lat.
T. 51.

who had replied, of his free will, Lord, I
am ready to go with thee both into prison
and to death ; to that one it is foretold
that before the cock crows, he should deny
the Lord thrice. Is it anything else than
that he should fail in faith ?

From an uncertain author, among the works of Prosper :

Tale est et illud quod ait, Simon,
Simon, ecce Satanas postulavit ut vos cer
neret velut triticum. Ego autem rogavi
pro- te, ne deficiat fides tua ; et tu tandem
conversus, confirma fratres tuos, et rogate
ne intretis in tentationem. Si ergo defec-
tura erat fides tanti Apostoli, nisi pro eo
Christus oraret, inerat ei procul dubio
mutabilitas, quae possit in tentatione mu-
tare ; et non ita jam perseverantiae fuerat
virtute solidatus, ut nullis periculis esset
obnoxius. — De voc. omn. Gent, (incertae
auct.), L. 2, c. 28, p. 713, BC, lb.

Such is that also which He said :
Simon, Simon, behold Satan has desired
to sift you as wheat. But I have prayed
for thee, that thy faith fail not ; and thou
at length converted, strengthen thy breth
ren, and do ye pray lest ye enter into
temptation. If, therefore, the faith of so.
great an Apostle would have been defect
ive, unless Christ had prayed for him, a
changeableness far from doubt belonged
to him, which might lead him into temp
tation ; and he was not already so estab
lished in the strength of- perseverance, as
to be liable to no dangers.

Century VI.
GREGORY THE GREAT, BISHOP OF ROME.

This author, in his Commentary
to say on the text in question. Amon
ing: Ipsi dicitur :¦ Ecce Satanas expetivit
cribrare vos sicut triticum ; et ego pro te
rogavi, Petre, ut non deficiat fides tua. Et
tu aliquando conversus confirma fratres
tuos. [Then follows Matt. 16 : 18.] — Ecce
[Petrus] claves regni coelestis accepit, po
testas ei ligandi ac solvendi tribuitur, cura
ei totius Ecclesiae et principatus commit-
tetur, et tamen universalis Apostolus non
vocatur, etc., as on p. 431 — Epist., L. 5,
Ep. 20, C, p. 745, Pat. Lat. T. 77.
Cui rursus dicitur : Et tu aliquando
conversus, confirma fratres tuos. — Itaque
cum multi sint Apostoli, pro ipso tamen
principatu sola Apostolorum principis
sedes in auctoritate convaluit, quae in tri-

on St. Luke's Gospel, has nothing
g his Epistles we found the follow-

To him it is said : Behold, Satan has
desired to sift you as wheat ; and I have
prayed for thee, Peter, that thy faith fail
not. And thou being once converted,
strengthen thy brethren. — Behold, Peter
received the keys of the heavenly king
dom, power of binding and loosing was
bestowed upon him, the care and sov
ereignty of the whole Church were com
mitted to him, and yet he was not called
universal Apostle, etc., as on p. 431.
To whom again it is said : And thou
being once converted, strengthen thy
brethren. — Therefore, though there were
many Apostles, yet for the principate, the
seat of the prince of the Apostles alone is

THE CATHOLIC FAITH.

47;

bus locis unius est. Ipse enim sublimavit
sedem, in qua etiam quiescere et prae-
sentem vitam. finire dignatus est. — Id.,
L. 7,.Ep. 40, A., col. 899, lb.

of authority, which in three places belongs
to one. For he himself elevated the seat,
in which also he consented to remain and
end the present life.

Century VII.

AGATHO, BISHOP OF ROME.

Haec est, inquit, verae fidei regula,
quam et in prosperis, et in adversis viva-
citer tenuit Apostolica Christi Ecclesia,
quae per Dei gratiam * tramite Apostoli-
cae traditionis nunquam errasse probatur,
nee haereticis novitatibus unquam depr'a-
vata succubuit quia dictum est Petro :
Simon, Simon, Sathanas, etc. Ego autem
pogavi pro te, etc., hic Dominus fidem
Petri non defecturam promisit et confirm-
are eum fratres suos admonuit, quod Apos-
tolicos Pontifices meae exiguitatis praede-
cessores confidenter fecisse semper cunctis
est agnitum. — Ep. ad Constan. Imp.
Quoted by Bellarmine, De Pontiff Rom.,
L. 4, c. 3, Bib. Max. Pontif., p. 630.

This is, he [Agatho] said, the rule of
the true faith, which, both in prosperity
and in adversity, the Apostolic Church of
Christ has held vigorously, which by the
grace of God has been proved never to
have erred from the path of Apostolic tra
dition, nor depraved, to have succumbed
to heretical novelties, because it was said
to Peter : Simon, Simon, behold Satan,
etc. But I have prayed for thee, etc.
Here the Lord promises that Peter's faith
should not fail, and admonishes him to
strengthen his brethren, which, as all
know, the Apostolic Pontiffs, the prede
cessors of My Littleness, have ever fear
lessly done.

Century VIII.

VENERABLE BEDE, PRIEST.

Verum cum Satanas expetit eos ten-
tare, et velut qui triticum purgat ventil-
ando concertere, docet nullius fidem a
diabolo nisi Deo permittente tentari. —
Cum vero pro Petro rogans Salvator non
ut non tentetur, sed ut non deficiat fides
ejus obsecrat, hoc est, ut post lapsum ne-
gationis ad statum pristinum poenitendo
resurgat, etc. — Et tu aliquando conversus,
etc. Sicut ipse tuam (inquit) fidem, ne
Satana tentante deficiat orando protexi,
ita et tu infirmiores quosque fratres exem-
plo tuae poenitentiae, ne de venia forte
desperant, erigere et confortare memento.
— In Luc. Evan. Exp., L. 6, c. 22, BC,
col. 600, T. 3, Pat. Lat. T. 92.

But when Satan seeks to assail them,
and to shake them, just as he who purifies
wheat by sifting, he teaches that the faith
of no one is assailed unless God permits
it. — But when the Saviour, praying for
Peter, does not supplicate that he should
not be tempted, but that his faith should
not fail, that is, that after the error of
denying he might rise again to his former
station by penitence, etc. — And thou once
converted, etc. Just as I myself (He said)
have protected thy faith, by prayer, lest it
should fail when Satan assailed it, thus do
thou also remember to arouse and to
strengthen the weaker brethren by the
example of thy penitence, lest they should
despair of pardon.

474

THE CATHOLIC FAITH.

Century XII.
BRUNO ASTENSIS, BISHOP OF SEGNL

Ait autem Dominus Simoni : Simon,
ecce Satanas expetivit, ut cribraret vos sicut
triticum. Sicut enim olim beatum Job,
ita et apostolos ex Dei permissione cribra-
vit, si quid fortasse zizaniae, et corruptio-
nis in eis invenirit. — Comment, in Luc,
Pars 2, § 48, B., p. 444, T. 2, Pat. Lat.
T. 165.

But the Lord said to Simon : Simon,
behold Satan has desired that he might
sift you as wheat. For just as formerly,
with God's permission, he sifted blessed
Job ; so also the Apostles, if perhaps he
might find in them anything of cockle and
corruption.

BERNARD, ABBOT OF CLAIRVAUX.

Cui enim alteri aliquando dictum est :
Ego pro te rogavi, Petre, ut non deficiat
fides tua? Ergo quod sequitur, a Petri
successore exigitur : Et tu aliquando con
versus confirma fratres tuos. Id quidem
modo necessarium. Tempus est ut ves
trum agnoscatis, Pater amantissime, prin-
cipatum ; probetis zelum, ministerium
honoretis. In eo plane Petri impletis
vicem, cujus tenetis et sedem, si vestra
admonitione corda in fide fluctuantia eon-
firmatis, si vestra auctoritate conteritis
fidei corruptores. — Ad Innocent II.,
Pref., Contra Abaelard, col. 1053, 1054,
Pat. Lat. T. 182.

For to what other was it once said :
I have prayed for thee, Peter, that thy
faith fail not? Therefore, what follows
is demanded from the successor of Peter :
And thou once converted, strengthen thy
brethren. This, indeed, is now necessary.
It is time that you, most benevolent father,
knew your sovereignty ; prove your zeal,
respect your office. In this, you plainly
fill the place of Peter, whose See you hold,
if you strengthen by your admonition
wavering hearts in the faith, if by your
authority you crush the corruptors of the
faith.

Century XVI.
JAMES FABER OF ETAPLES.

Et certe eo deduxit Simonem Petrum,
ut quamvis rei praemonitus fuisset, ac
praemonitus ad hoc ipsum ne faceret, ni-
hilominus dominum suum negaverit, et ter
quidem negaverit. Defecit ergo fides in
Petro, etiam turpius quam in caeteris. Sed
dominus ad patrem misericordiarum pro
eo, imo etiam pro caeteris apostolis : quan-
quam solum expressit Petrum, quem prae-
videbat gravius peccaturam, preces fudit
ut non deficeret fides ejus, id est, ut non
remaneret in infidelitate, etc.— Com. in 4
Evang., in Luc. 22:31, col. 269, n. 174.

And surely he (Satan) led Simon Peter
into it (doubt), so that though he had been
forwarned of the thing, and cautioned be
forehand for this very purpose that he
might not do it, nevertheless he denied his
Lord, even for the third time. Therefore
faith failed Peter, even more basely than
the others. But the Lord prayed to the
Father of mercies for him, as also for the
other Apostles, though he mentioned Peter
only, whom He foresaw would sin more
heinously, that his faith might not fail,
that is, that he might not remain in infi
delity.

THE CATHOLIC FAITH.

475

MELCHIOR CANUS, BISHOP OF THE CANARY ISLANDS.

Quibus vero synagogae sacerdotibus
et pastoribus spiritus veritatis promissus
est, qui cum ipsis in aeternum maneret, et
in omni institueret veritate ? Hieronymus
itaque nee de sacerdotum Concilio loqui
tur, nee de omnibus simul Ecclesiae pas
toribus. Ad singulas Ecclesias, privatos-
que et pontifices et sacerdotes verba Pro-
phetarum refert, in Ecclesiam Catholicam
ejusque aut sacerdotium aut veritatem
nihil dicit. — -De Auct. Concil., L. 5, c 6,
p. 142. Praeterea privilegium firmitatis, ut
ante probatum est, Petro fuit peculiariter
datum. Ego, inquit, rogavi pro te, Petre,
ne deficiat fides tua, et tu confirma fratres
tuos. — Quocirca si verae Theologiae ra
tionem sequimur, quae capite tertio expli-
cata est, in Petro, et successoribus primum
firmam certamque doctrinam afferemus,
mox vero in Ecclesia Romana, cujus
Petrus cum successoribus et caput et fun-
damentufn est. Atque illud etiam ani--.
madverto, quod sicut omnibus simul Epis-
copis docentibus errores falsos necesse
esset sane totam Ecclesiam vario in errore
versari : ita si pastor Eccl. Romanae
errorem Fidei contrarium decerneret, oves
quoque errante pastore dispergerentur.
Testimonia demum, quae ' retulimus, id
fere probant, summum Ecclesiae pontifi-
cem, Petri successorem et Christi Vicar-
ium, cum de fide pronunciat, errare non
posse. — De Ecc Rom. Auct., c. 8, p. 163.

In truth, to what priests and pastors
of the synagogue was the Spirit of Truth
promised, Who should remain with them
forever, and should instruct them in all
truth ? Jerome, accordingly, neither speaks
concerning a Council of priests, nor at the
same time concerning all the pastors of
the Church. He refers the words of the
Prophets to churches singly, and to in
dividual bishops and priests ; as to the
Catholic Church, either the priesthood or
the truth, he says nothing.
Moreover, the privilege of steadfast
ness, as it has been proved before, was
given peculiarly to Peter. I, He said,
have prayed for thee, Peter, that thy faith
fail not, and do thou strengthen thy breth
ren.— ^Wherefore, if we follow the reason^
ing of true Theology, which is explained
under the third head, we would grant first
to Peter and his successors an immovable
and certain teaching ; but next to the
Roman Church, whose head and founda
tion is Peter with his successors. But I
notice this also, because if all the Bishops
at the same time taught false errors, it
would be necessary, forsooth, for the
whole Church to be involved in various
errors : so if the pastor of the Roman
Church should decree an error contrary to
the faith, the sheep also would be scat
tered by their erring pastor. Finally, the
testimonies which we have brought for
ward prove almost this, that the supreme
pontiff of the Church, successor of Peter
and Vicar of Christ, when he pronounces
de fide, cannot err.

JOHN MALDONATUS, JESUIT.

Ego autem rogavi pro te, ut non
deficiat fides tua. Ostenderat periculurh,
ostendit remedium. Docuerat unde timere,
docet unde sperare debeat. — Quodque dicit
Petro, ejus quoque successoribus totique
Ecclesiae dictum putandum est ; tamque
certi debemus esse successorum Petri, toti-

But I have prayed for thee, that thy
faith fail not. He had shown the danger,
He shows the remedy. He had taught
whence one ought to fear, He teaches
whence one ought to hope. — And what
He says to Peter, is thought to have been
said to his successors and the whole

476

THE CATHOLIC FAITH.

usque Ecclesiae fidem non defuturam,
quam certi sumus ejus, cum tentatus est,
fidem non defecisse. Itaque recte ex hoc
loco antiqui, gravesqye auctores college-
runt, Ecclesiae Romanae et successorum
in ea Petri fidem fore perpetuam. Omnis,
enim Ecclesiae fides asserebatur in Petro,
qui Ecclesiae caput futurus erat. — Et tu
aliquando conversus confirma fratres tuos.
Hinc demum manifestum est, nee de illo
solum tempore, quo negavit Petrus, nee de
ipso solum Petro, sed de omnibus ejus suc
cessoribus loqui Christum. Nee enim tem
pore passionis caeteros Apostolos Petrus
confirmavit, et confirmandi alios necessitas
perpetua futura erat. Itaque in persona
Petri, omnes Petri successores jubet fratres
in fide firmare. Quomodo firtnare pos-
sunt, si errare ipsi possunt ? Propterea
enim Christus pro fide oravit Petri, ne
deficeret, ut alios confirmare posset, in-
telligens alios confirmare non posse, si
ejus fides defecisset. Id etiam significat
illud aliquando, id est, si quando opus
erit, si quis aliquando in fide nutabit.
Quod omne futurum respicit tempus.
Quamquam ad, verbum conversus referri
potest, ut sensus sit, et tu cum aliquando
conversus fueris, fratres tuos confirma. —
Com. in Luc, T. 2, pp. 335, 336, ed.
1874, Moguntiae.

Church ; and we ought to be as sure that
the faith of the successors of Peter, and of
the whole Church will not fail, as we are
sure that his faith did not fail when he
was tempted. And thus rightly ancient
and grave authors inferred that the faith
of the Roman Church and of the success
ors of Peter in it, would be perpetual.
For the whole faith of the Church was
planted in Peter, who was to be the head
of the Church.- — And thou once converted,
strengthen thy brethren. Hence, indeed,
it is evident that Christ spoke not con
cerning that time only when Peter denied,
nor concerning Peter himself only, but con
cerning all of his successors. For Peter
did not strengthen the other Apostles in
the time of the Passion, and the necessity
of strengthening the others was to be per
petual.. And thus, in the person of Peter,
He orders all the successors of Peter to
strengthen the brethren in the faith. In
what way are they able to strengthen, if
they can err ? For on that account Christ
prayed for Peter's faith, that it should
not fail, so that he might be able to
strengthen the others, knowing he would
not be able to strengthen the others, if his
faith should fail. The word once shows
that ; that is, if at any time there should
be need, if at some time any one "should
waver in faith. All this refers to the
future. Although it can be referred to
the word converted, so that the sense is :
and thou when once thou shall be con
verted, strengthen thy brethren.

Century XVII.
ROBERT BELLARMINE, CARDINAL AND JESUIT.

Prima expositio est Parisiensium, quod
Dominus hic oraverit pro Ecclesia univer
sali, sive pro Petro, ut totius Ecclesiae fig
uram gerebat, et hoc impetrasse, ut fides
Ecclesiae Catholicae numquam deficiat ;
quae expositio si ita intelligeretur, ut di
ceret immediate oratum esse pro capite
Ecclesiae, et consequenter pro toto cor-

The first exposition is that of the
Parisians, that the Lord here prayed for
the universal Church, or for Peter, as he
bore the figure of the whole Church, and
obtained this, that the faith of the Church
Catholic should never fail ; which exposi
tion, if understood to mean that prayer
was made directly for the head of the

TFIE CATHOLIC FAITH.

477

.pore, quod per caput repraesentatur, vera
esset, sed non ita ipsi intelligunt. Volunt
enim pro sola Ecclesia esse oratum. Quae
;" expositio falso est. Primo. Quia Dom
inus unam tantum personam designavit,
dicens bis, Simon, Simon, et addens toties
pronomen secundae personae, pro te, fides
tua, et tu, fratres tuos. Quorsum enim
haec ? nisi ut intelligamus aliquid speciale
Petro a Christo esse impetratum. Se
cundo. Quia Dominus coeperat loqui in
plurali, Sathan expetivit ut cribraret vos,
deinde mox mutavit formam loquendi, et
ait, ego autem rogavi pro te ; quare non
dixit, pro vobis, ut coeperat? certe si de
tota Ecclesia loqueretur multo rectius dix-
isset, rogavi pro vobis. Tertio. Dom
inus pro illo rogat. cui ait, et tu aliquando
conversus : at hoc certe non potest Eccle
siae toti convenire, nisi dicamus totam
Ecclesiam aliquando esse pervertendam
ut postea iterum convertatur. Quarto.
Pro illo rogat cui ait, confirma fratres
tuos : at Ecclesia non habet fratres, quos
debeat, aut possit confirmare ; qui enim,
quaeso, possunt Ecclesiae universalis fra
tres? nonne omnes fideles filii ejus sunt?
— De Rom. Pontif., L. 4, c 3, Bib. Max.
Pontif., p. 629, 630.

Church, and consequently for the whole
body, which is represented by the head,
might be true ; but they themselves do not
understand it so. For they assert that He
prayed for the Church alone. Which ex
position is false. First, because the Lord
designated one person only, saying twice,
Simon, Simon, and adding as many times
the pronoun of the second person, for
thee, thy faith, and thou, thy brethren.
For what purpose these things ? except
that we might understand that something
special was procured for Peter by Christ.
Secondly, because the Lord began to speak
in the plural. Satan hath desired that he
might sift you ; then directly changed the
form of speaking, and said, But I have
prayed for thee ; why did He not say, for
you, as He had commenced ? Certainly,
if he had spoken concerning the whole
Church, much more correctly He would
have said, I have prayed for you. Thirdly,
the Lord prays for him to whom He said,
And thou once converted: but this cer
tainly could not apply to ' the whole
Church, unless we say that the whole
Church was at some time to be perverted,
so that afterwards again she might be
converted. Fourthly, He prays for that
one to whom He said, Strengthen thy
brethren : but the Church does not have
brethren, whom she ought or might be
able to strengthen ; for who are able, I
pray, to be brethren of the universal
Church? Are not all the faithful her
sons?

CORNELIUS A LAPIDE, JESUIT.

Ego autem rogavi (Deum Patrem)
pro re (quia te dest'ino caput principemque
Apostolorum et Ecclesiae meae) ut non de
ficiat fides tua, qua credis. me esse Chris
tum, redemptorem et salvatorem mundi.
Nota Christum hac oratione Petro prae
certeris Apostolis, duo insignia privilegia
postulasse et impetrasse. Primum fuit
personale, ut scillicet ipse Petrus nunquam
fidem in Christum amitteret.— Alterum,

But I have prayed (God the Father)
for thee (because I destine thee to be the
head and chief of the Apostles and of My
Church) that thy faith fail not, by which
you believe Me to be the Christ, the Re
deemer and Saviour of the world. Ob
serve that Christ in this prayer asked and
obtained for Peter two special privileges
above the other Apostles. The first was
personal, namely, that.Peter himself should

478

THE CATHOLIC FAITH.

et certum privilegium fuit commune Petro
cum omnibus ejus successoribus, ut scili
cet ipse et ceteri Pontifices Romani (Romae
enim Petrus, Christo ita volente, cathe-
dram Pontificiam statuit et stabilivit) nun
quam publice a fide deficerent, sic ut
Ecclesiam docerent haeresin vel errorem
aliquem qui sit contra fidem. — Opus enim
fuit, ut Christus sapientissima sua provi-
dentia Ecclesiae suae, quae semper a dia
bolo cribratur et tentatur, non tantum
tempore Petri, sed omni deinceps futuro
usque ad finem mundi prospiceret de ora-
culo verae fidei, quod ipsa in omni fidei
dubio consulere, et a quo in fide instrui et
confirmari posset : alioqui enim Ecclesia
in fide posset errare ; quod absit. — In
Luc. 22, Com. in Scrip. Sac, T. 8, p.
846.

never lose faith in Christ. — Another, and.
certain privilege was common to Peter
with all his successors, namely, that he
and the other Roman Pontiffs (for Peter, as
Christ willed, founded and confirmed the
Pontifical See at Rome), should never
openly fall from the faith, so as to teach
the Church heresy or any error contrary
to the faith. — For it was necessary that
Christ, by His own most wise providence,
should provide for His Church, which is
constantly being sifted and tempted by
the devil, not only in the time of Peter,
but at all times henceforth even to the end
of the world, an oracle of the true faith,
which she might consult in every doubt of
faith, and by which she might be taught
and confirmed in the faith : for otherwise
the Church might err in faith ; which God
forbid !

This author then goes on to say that the promise was made to
St. Peter, who, with all the successive Bishops of Rome, was to be the
oracle of the Church, and that St. Peter began to be the head of the
Church after the death of Christ.

Century XIX.

KENDRICK, ARCHBISHOP OF ST. LOUIS.

Praeterea singula verba in ista Christi
ad Petram allocutione de Petri successori
bus intelligi nequeunt quin aliquid max
ime absurdi exinde sequi videretur. ' ' Tu
autem conversus," respiciunt certe con
versionem Petri. Si priora verba ; ' ' oravi
pro te,'' et posteriora ; " Confirma fratres
tuos," ad successores Petri coelestem vim,
et munus transiisse probent, non videtur
quarenam intermedia verba, "tu autem
conversus,'' ad eos etiam pertinere, et ali-
quali sensu de eis intelligi, non debeant.
— Concio, in Friedrich's Docum., I., p.
200.

Besides, every word in that address
of Christ to Peter cannot be understood of
his successors, otherwise something very
absurd would seem to follow therefrom.
"But when thou art converted," cer
tainly refers to the conversion of Peter.
If the former words, " I have prayed for
thee," and the following, " strengthen
thy brethren," prove that a heavenly
power and gift has passed to Peter's
successors, it does not appear why the in
termediate words, "when thou art con
verted," should not belong to them also,
and in some sense be understood of
them.

THE CATHOLIC FAITH.

479

There was published by Cherbuliez of Paris, in 1870, a work called
" L'Infaillibilite Papale," by X  (Abbe Guettee ?), a doctor in theol
ogy. It contains the following comment on Luke 22 131, 32 :
Voyons maintenant si les deux autres
textes cites par Votre Grandeur en faveur
de l'autorite papale prouvent que Jesus-
Christ a veritablement etabli cette autor-
ite dans son Eglise :
"Simon, Simon, Satan a demande a
vous cribler, comme on crible le froment ;
mais j'ai prie four toi, afin que ta foi ne
defaille point : lors done que tu seras con
verti, fortifie tes freres."
Jesus-Christ s'adresse aux apotres
dans la personne de Simon, surnomme
Pierre. II dit que Satan a demande la
permission de les cribler, e'est-a-dire de
soumettre leur foi a de rudes expreuves.
II faut remarquer dans le texte le terme
vous, en latin vos, en grec vpsi?. Satan
n'a pas obtenu la permission qu'il deman-
dait. Les apotres ne perdront pas la foi
en presence des tentations que leur feront
eprouver les souffrances et la mort igno-
minieuse de leur Maitre ; Pierre seul, en
punition de sa presomption, succombera
et reniera son Maitre par trois fois. Mais,
grace a une priere speciale du Sauveur, il
reviendra a. resipiscence ; il aura alors un
grand devoir a l'egard de ses freres scan
dalises de sa chute : celui de les fortifier,
et de reparer, par son zele et sa foi, la
faute qu'il aura commise.

On ne concoit vraiment pas comment
on peut avoir recours a ce passage de
saint Luc pour etablir le systeme papal.
II faut remarquer que les paroles cities
ont ete adressees par Jesus-Christ a saint
Pierre le jour meme oil il devait le renier,
et qu'elles ne contiennent que la predic
tion de sa chute. — Le texte de l'evangile
de saint Luc prouverait plutot contre la
fermete de la foi de saint Pierre qu'en
faveur de cette fermete ; a plus forte rai-
son ne peut-on en tirer aucune conse
quence en faveur de sa superiorite en

Let us see now if the two other texts
cited by your Lordship in favor of the
papal authority, prove that Jesus Christ
truly established that authority in His
Church :
"Simon, Simon, Satan has asked to
sift you, like wheat in a sieve ; but I have
prayed for thee, in order that thy faith
fail not : when 'once thou art converted,
strengthen thy brethren."
Jesus Christ addressed Himself to the
Apostles in the person of Simon, surnamed
Peter. He said that satan had asked per
mission to sift them, that is to say, to
overthrow their faith by a severe trial. It
is necessary to remark in the text the term
you, in Latin vos, in Greek vpsi?. Satan
did not obtain the opportunity which he
asked for. The Apostles did not lose
their faith in the presence of temptations
which were to try them — the suffering and
ignominious death of their Master ; Peter
alone, in the punishment for his presump
tion, succumbed and denied his Master
three times. But, by the grace of one
special prayer of the Saviour, he came
back by repentance ; he will have then a
great duty to perform in defence to his
brethren scandalized by his fall : to
strengthen them, and to make amends,
by his eeal and sincerity, for the fault
which he had committed.
One does not truly understand in
what way one is able to have recourse to
that passage of Saint Luke to establish
the papal system. It is necessary to state
that the words cited had been addressed
by Jesus Christ to Saint Peter on the same
day in which he should deny, and that
they contain only the prediction of his
fall. — The text of the Gospel of Saint
Luke proves rather against the constancy
of Saint Peter's faith than in its favor ; so
much the more, that no one is able to de
duce from them a conclusion in favor of

480

THE CATHOLIC FAITH.

matiere de doctrine ou de gouvernement.
Aussi, les Peres de l'Eglise et les plus
doctes interpretes des saintes Ecritures
n'ont-ils jamais songe a lui donner une
pareille interpretation ; a part les papes
modernes et leurs partisans, qui veulent a
tout prix se procurer des preuves, bonnes
ou mauvaises, personne n'a vu dans les
paroles citees ci-dessus qu'un avertisse-
ment donne a Pierre de reparer par sa foi
le scandale de sa chute et d'affermir les
autres apotres, que cette chute ne pouvait
qu'ebrauler. L'obligation d'affermir de-
coulait de ce scandale ; les mots confirma
fratres ne sont que la consequence du mot
conversus ; si on veut donner aux premiers
un sens general, pourquoi ne le donnet-on
pas aussi au second? II en resulterait
que, si les successeurs de Pierre ont herite
de la prerogative de confirmer leurs freres
dans la foi, iis auraient aussi herite de
celle d'avoir besoin de conversion, apres
avoir renie Jesus-Christ ; nous ne voyons
pas ce que l'autorite pontificale pourrait y
gagner. — L'Infail. Pap., Lettres a Mgr.
Deschamps, pp. 79, 80, 81, 82.

his superiority in matter of doctrine or of
government. Moreover, the Fathers of
the Church and the more learned inter
preters of Holy Scripture never dreamed
of giving it the same interpretation ; aside
from the modern popes and their partisans,
who wished to procure for themselves, at
any price, evidences, good or bad, no one
has ever seen in the words cited here
below anything beyond a warning given
to Peter to repair by his faith the scandal
of his fall, and to strengthen the other
Apostles, whom that fall was only able to
shake. The obligation to strengthen flows
from that scandal ; the words strengthen
[thy] brethren are only the consequence of
the word converted ; if one wishes to give
to the first a general meaning, why should
he not likewise give it to the second ? It
follows that if the successors of Peter have
inherited the perogative to confirm their
brethren in the faith, they have likewise
inherited the other, namely, to have need
of conversion, after they have denied Jesus
Christ ; we cannot see bow the pontifical
authority would have gained by that.

Section II.

The supposed Petrine perogative of Infallibility.

THE CATHOLIC CHURCH.

An infallible guide in this world would be indeed a desideratum.
This the Bishops of Rome now claim to be. Now, if the new dogma
of Papal Infallibility was " divinely revealed," we shall expect to find
such revelation in the Word of God. ' If it be found that St. Peter was
that infallible guide, then, of course, the successors of that Apostle must
be the same. But if we should find no commission from God to sustain
the doctrine; no appointment of St. Peter as that infallible guide;
St. Peter not acknowledged as possessing it ; not treated in a manner
becoming a possessor of such a gift ; and, lastly, should fail to discover
any of St. Peter's ex cathedra utterances, we must then conclude that
Rome's latest dogma is contrary to the Scriptures.

THE CATHOLIC FAITH.

481

Dr. Weninger claims that "the Infallibility of the Pope flows
altogether from his Primacy" (p. 9); that St. Peter was "invested with
infallible authority in matters of faith" (p. 19); and that "we naturally
look for striking incontrovertible evidences to that effect in those pass
ages of Holy Writ which record the institution of the Primacy " (lb.).
The texts cited are those already considered — St. Matt. 16 : 18;
St. Luke 22:31,32; St. John 21:15-17. We will only remark that
Dr. Weninger misquotes the second :

Dr. Weninger s Version.
Simon, Simon, behold Satan hath
desired to have thee, that he may sift thee
as wheat.

Douay Version.
Simon, Simon, behold satan hath
desired to have you that he may sift you
as wheat.

All of the versions give you, not thee ; vos, in Latin; vpsi?, in
Greek. This is significant. The devil wished to sift all of the Apostles,
and Peter alone was prayed for, as his faith was specially in danger.
Dr. Weninger thinks, after quoting the above passage, that no one
"who believes in Christ, will question the Infallibility of Peter."

SCRIPTURE.

King James' Version.

Matt. 16 : 23. But He turned and
said unto Peter, Get thee behind Me,
Satan : thou art an offence unto Me : for
thou savourest not the things that be of
God, but those that be of men.
lb. 26 : 34, 35. Jesus said unto him,
Verily I say unto thee, That this night,
before the cock crow, thou shalt deny Me
thrice. Peter said unto Him, Though I
should die with Thee, yet will I not deny
Thee. John 14 : 16, 17, 26. And I will pray
the Father, and He shall give you [vuiv]
another Comforter, that He may abide
with you forever ;
Even the Spirit of truth ; Whom the
world cannot receive, because it seeth
Him not, neither knoweth Him : but ye
know him ; for He dwelleth with you, and
shall be in you.

Douay Version.

Matt. 16 : 23. Who turning said to
Peter : Go behind Me, satan, thou art a
scandal unto Me : because thou savourest
not the things that are of God, but the
things that are of men.
lb. 26 : 34, 35. Jesus said to him :
Amen, I say to thee, that in this night
before the cock crow, thou wilt deny Me
thrice. Peter said to Him : Yea, though I
should die with Thee, I will not deny
Thee. John 14 : 16, 17, 26. And I will ask
the Father, and He shall give you another
Paraclete, that He may abide with you
forever. The Spirit of truth, Whom the world
cannot receive, because it seeth Him not
nor knoweth Him : but you shall know
Him ; because He shall abide with you,
and shall be in you.

482

THE CATHOLIC FAITH.

But the Comforter, Which is the Holy
Ghost, Whom the Father will send in My
name, He shall teach you all things, and
bring all things to your remembrance,
whatsoever I have said unto you.
lb. 16 ; 13. Howbeit when He, the
Spirit of trath, is come, He will guide
you flea's] unto all truth ; for He shall
not speak of Himself ; but whatsoever He
shall hear, that shall He speak : and He
will show you things to come.
lb. 21 21, 22. Peter seeing Him
saith to Jesus, Lord, and what shall this
man do ?¦
Jesus saith unto him, If I will that
he tarry till I come, what is that to thee ?
follow thou Me.
Acts 8 : 14. Now when the Apostles
which were at Jerusalem heard that Sama
ria had received the Word of God, they
sent unto them Peter and John.
lb. 11 : 2, 3. And when Peter was
come up to Jerusalem, they that were of
¦ the circumcision contended with him,
Saying, Thou wentest in to men un-
circumcised and didst eat with them.
lb. 15 : 6, 7, 12, 13, 19, 22, 23, 25, 28.
And the Apostles and elders came together
for to consider of this maitter.
And when there had been much dis
puting, Peter rose up and said unto them,
etc. Then all the multitude kept silence,
and gave audience to Barnabas and Paul,
etc. And after they had held their peace,
James answered saying, etc.
Wherefore my sentence is, that we
trouble not them, which from among the
Gentiles are turned to God : etc.
Then pleased it the Apostles and
elders, with the whole Church, to send
chosen men of their own company to An
tioch with Paul and Barnabas ; etc.
And they wrote letters by them after
this manner ; The Apostles and elders and
brethren send greeting, etc.

But 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 shall
have said to you.
lb. 16 : 13. But when He, the Spirit
of trath, is come, He will teach you all
truth. For He shall not speak of Him
self : but what things soever He shall
hear, He shall speak : and the things that
are to come He shall show you.
lb. 22 : 21, 22. Him therefore when
Peter had seen, he saith to Jesus : Lord,
and what shall this man do ?
Jesus saith to him : So .1 will have
him remain till I come, what is it to thee ?
follow thou Me.
Acts 8 : 14. Now when the apostles
who were in Jerusalem, had heard that
Samaria had received the word of God :
They sent unto them Peter and John.
lb. 11 : 2, 3. And when Peter was
come up to Jerusalem, they that were of
the circumcision contended with him,
Saying : Why didst thou go in to men
uncircumcised, and didst eat with them ?
lb. 15 : 6, 7, 12, 13, 19, 22, 23, 25, 28.
And the apostles and ancients assembled
to consider of this matter.
And when there had been much dis
puting, Peter rising up said to them : etc.
And all the multitude held their
peace : and they heard Barnabas and Paul
telling, etc.
And after they had held their peace,
James answered, saying : etc.
For which cause I judge that they,
who among the gentiles are converted to
God, etc.
Then it pleased the apostles and an
cients with the whole Church, to choose
men of their own company, and to send to
Antioch, etc.
Writing by their hands. The apos
tles and ancients brethren, to the brethren
of the gentiles, etc.

THE CATHOLIC FAITH.

4§3

It seemed good unto us, etc.
For it seemed good to the Holy Ghost
and to us, etc.
Rom. 1 : 11, 15. For I long to see
you, that I may impart unto you some
spiritual gift to the end ye may be estab
lished ; etc. *
So, as much as in me is, I am ready
to preach the gospel to you that are at
Rome also.
lb. 11 : 18, 21. Boast not against
the branches. But if thou boast, thou
bearest not the root, but the root thee.
For if God spared not the natural
branches, take heed lest He also spare not
thee. 1 Cor. 12 : 28. And God hath set
some in the Church, first apostles, sec
ondly prophets, thirdly teachers, etc.
2 Cor. 11 : 28. Beside those things
that are without, that which cometh upon
me daily, the care of all the churches.
lb. 12 : 11. For in nothing am I
behind the very chiefest apostles, though
I be nothing.
Gal. 1 : 8, 9, 18. But though we, or
an angel from heaven, preach any other
gospel unto you than that which we have
preached unto you, let him be accursed.
As we said before, so say I now
again, If any man preach any other gos
pel unto you than that ye have received,
let him be accursed..
Then after three years I went up to
Jerusalem to see Peter, and abode with
him fifteen days.
lb. 2:11. But when Peter was come
to Antioch, I withstood him to the face,
because he was to be blamed.

It hath seemed good to us, being
assembled together, etc.
For it hath seemed good to the Holy
Ghost and to us, etc.
Rom. 1 : 11, 15. F'or I long to see
you, that I may impart unto you some
spiritual grace, etc.
So (as much as is in me) I am ready
to preach the gospel to you also that are
at Rome. lb. 11 18, 21. Boast not against
the branches. But if thou boast : thou
bearest not the root, but the root thee.
For if God hath not spared the nat
ural branches ; lest perhaps he also spare
not thee. I Cor. 12 : 28. And God indeed hath
set some in the Church, first apostles,
secondly prophets, thirdly doctors, etc.
2 Cor. 11 : 28. Besides those things
which are without : my daily instance, the
solicitude for all the churches.
lb. 12 : 11. For I have noway come
short of them that are above measure
apostles : although I be nothing.
Gal. I : 8, 9, 18. But though we, or
an angel from heaven, preach a gospel to
you besides that which we have preached
to you, let him be anathema.
As we said before, so now I say
again : If any one preach to you a gospel,
besides that which you have received, let
him be anathema.
Then after three years, I went to
Jerusalem to see Peter, and I tarried with
him fifteen days.
lb. 2 : II, But when Cephas was
come to Antioch, I withstood him to the
face, because he was to be blamed.

lb., 7, 8, 9, 14 ; Eph. 4:11,12, 13, 14, 15, 16.

1 Tim. 3 : 15.— The Church of the 1 Tim. 3 15.— The Church of the
living God, the pillar and ground of the living God, the pillar and ground of the
truth. truth.

484 THE CATHOLIC FAITH.
1 Pet. 5 : 1. — Who am also an elder, 1 Pet. 5 : 1. — Who am myself also an
etc. ancient, etc.
lb. 3. Neither as being lords over lb. 3. Neither as lording it over the
God's heritage, etc. clergy, etc.
2 Pet. 1 1. Simon Peter a servant 2 Pet. 1 . 1. Simon Peter, servant
and an apostle of Jesus Christ, etc. and apostle of Jesus Christ, etc.
Jude 3. Ye should earnestly contend Jude 3.- — To beseech ycM to contend
for the faith which was once delivered earnestly for the faith once delivered to
unto the saints. the saints.
Rev. 21 : 14. And the wall of the Apocalypse of St. John the Apostle,
city had twelve foundations, and in them 21 : 14. And the wall of the city had
the names of the twelve apostles of the twelve foundations, and in them, the
Lamb. twelve names of the twelve apostles of
the Lamb.
As Roman Catholics have only discovered three texts (already
cited) in the Gospels on which to rest their pretentious claims of Papal
Supremacy and Infallibility, there will be no need for us to look for
more. We must conclude that the Gospels contain no direct commis
sion from God in support of Papal Infallibility.
If St. Peter had been the infallible head of the Apostolic College,
we should expect to find in the Acts some mention of his exercising
this prerogative. Dr. Weninger finds this in Acts XV., at the Council
of Jerusalem. He says : " We read in the Acts of the Apostles that
'when there was much disputing,' Peter, rising up, pronounced his
judgment, while all 'the multitude held their peace.' The question
was settled ; and James, who, as Bishop of Jerusalem, rose next to sub
mit some disciplinary remarks, humbly acquiesced in. the decision of
Peter." This is only one example of the doctor's numerous misrepres
entations. We are of the opinion that if St. Peter had been regarded
as infallible, no Council would have been summoned. Besides, St.
Peter neither presided nor gave the final judgment. ' This, St. James
did. And who wrote the " letters " ? The twenty-third verse tells us
that the authors were "the Apostles and elders and brethren." From
the thirty-second verse we see who it was who "confirmed" them —
Judas and Silas, and not Peter !
There is a verse in the eighth chapter the doctor fails to quote :
"They sent unto them Peter and John" (ver. 14). Imagine the Pope,
like Peter, being sent on a confirmation tour by the College of Car
dinals ! In regard to this'verse, Allnatt, in his "Brief Notes," a small
pamphlet published by Burns & Oates, says: "From these words
Protestants conclude that St. Peter could not have been superior to the

THE CATHOLIC FAITH. 485
other Apostles. This is a very foolish inference ; for * * it is certain
that a person sent may sometimes be the superior, and be' sent precisely
because he is so : thus a Chancellor may be sent by his University, a
Bishop by his diocese, etc." (p. 6). But our Lord Himself has said,
" The servant is not greater than his lord ; neither he that is sent greater
than he that sent him" (John 13 : 16).
St. Paul's lapsus calami, in his Epistle to the Romans, is something
remarkable — St. Peter's name is not once mentioned.
In his first Epistle to the Corinthians, St. Paul speaks of those
whom God has set in the Church, "first Apostles," etc. (12 : 28). To
reconcile this verse with the modern papal idea of Church government,
it should read : " First, the infallible Peter and his successors," etc.
This text Allnatt does not touch upon.
In regard to Galatians 2 : n, 14, Allnatt says: "We remark, first,
that the ancient fathers regarded what is here related by St. Paul, not
as any disparagement of St. Peter's supremacy, but simply as an act of
holy boldness in St. Paul, in thus reprehending St. Peter's inconsistent
conduct, and of holy humility in St. Peter, in submitting to be thus
corrected by one who had so recently been called to the Apostolate.
* * * In point of fact, the text does not disprove St. Peter's ' infal
libility' (understood as [Roman] Catholics understand it), either as
Apostle or as Pope"; as the error was "by no means an error in teach
ing, or commanding what was absolutely unlawful for Christians to
practice" (pp. 8, 9). But Gerson, on the other hand, says :
Sequeretur secundo, quod Paulus egis- It follows, secondly, that Paul acted
set contra Jus divinum et humanum, dum contrary to the divine Law and the human,
restitit Petro in faciem hoc est, publice, et when he withstood Peter to the face, that
coram Ecclesiae congregatione, sicut ha- is, publicly and before the congregation
betur ad Galat. II. Haec enim resistentia of the Church, just as' it is related in Gala-
Pauli, non fuit minor provocatio contra tians II. For this resistance of Paul's
Petrum, quam fuisset appellatio ad Eccle- was not less a challenging to Peter, than
siam, immo fuit aequivalenter appellatio. it was an appeal to the Church — indeed,
Unde et si Petrus desistere noluisset, fuis- it was equal to an appeal. Hence, if
set ab Ecclesia condemnandus. — -Tract. Peter had resisted, he would have been
Quomodo, Op., T. 2, col. 304, A. condemned by the Church.

The question naturally arises : Are we to regard St. Peter's Epistles
as ex cathedra utterances ? If not, then none of his ex cathedra utter
ances are producible, and St. Peter himself laid no claim to infallibility.
We doubt if a modern Pope of Rome would have been equally as
silent.

THE CATHOLIC FAITH.
.Section III.
Rome's New Dogma at the Bar of History.
THE CATHOLIC CHURCH.
Roman Catholics are very fond of asserting that communion with
the See of Rome is the only test of Catholic unity, and that whoever is
separated from that communion is cut off from the Catholic Church.
Of course, if this is true, it follows that the Pope should be invested
with supreme and absolute power over the whole Church, and, more
over, be infallible. The infallibility would insure to Romanists freedom
from error, and, we might add, would reduce their creed to a single
clause — "I believe all the Pope teaches."
Now, if Pius IX. was infallible, it is but a natural inference that
his predecessors were such. We are of an opinion that, Papal Infalli
bility should have been the very first dogma declared ; then when the
Church — we beg pardon, the Pope — decided other doctrines, the faith
ful would then have known that they were true. But it was due to the
enlightenment of the nineteenth century that Roman Catholics were
absolutely certain that their Pope was infallible.
If St. Peter transmitted his supposed prerogative of infallibility to
the Bishops of Rome, we should expect to find some historical evidence
that matters of faith and morals were referred to, and settled by, the
Bishops of Rome, as being, when speaking ex cathedra, the infallible
mouth-piece of the Church. If this has been the case, we ought to
find at Rome a long list of eminent Fathers and Doctors declaring, as
Popes, the faith unto the faithful, putting down heresies, deciding
difficult questions, and the like. Century I.
CLEMENT, BISHOP OF ROME.
'H ixxXydia rov Bsov y xapoix- The Church of God which sojourneth
ovda Pwpyv, ry sxxXydia rov Bsov at Rome, to the Church of God .which
rij aapoixovdy KdpivBov, x. r. X. — sojourneth at Corinth, etc.
Ep. ad Corin., I., ed. Jacob., pp. 2, 4.
Oi psydXoi Sixa rwv pixpwv ov The great without the small and the
Svvavrai eivai, ovrs oi pixpoi Sixa small without the great cannot exist; a'
ro3V psydXwv dvyxpadi? n? idriv certain mixture is in all things, and from
iv addi, xai iv tovtol? xpy^i?. Ad- thence their use. Let our body be to us
fiwpsv rd dwpa ypwv 7/ XEcpaXi) for an example ; the head is nothing with-
Sixa rwv xoSwv ovSiv idriv, ovrw? out the feet, nor the feet without the head ;
ovSi oixdSs? Sixa rij? xscpaXy?- rd the smallest members of our body, more-

THE CATHOLIC FAITH. 487
di kXaxidra piXy rov dwparo? over, are necessary and useful to the whole
ypwv dvayxaia xai svxpydrd si- body, and all unite and work with har-
div oXw rw dwpari • aXXd advra monious obedience for the preservation of
dvpavsi, xai vao[ra]yy pia xpyr-ai the whole body.
si? rd dwZsdBai dXov to dwpa. — lb.,
c. 37, p- 136.
Clemens Jacobo Domino, et Episco- Clement to his Lord James, and the
porum Episcopo. — Ep. ad Jacob, (opus Bishop of Bishops.
spurium), p. 617, T. 1, Cotel.
The Epistle of Clement was not a pastoral from him as Bishop of
Rome. His name is not mentioned in it, or his office indicated. No
mention is made of any legal right to control any Church or Churches,
or to decide matters of faith. " The prerogative of the Holy See, as
being the Supreme Tribunal in the Church of Christ, was exercised by
the Vicar of Christ even during the lifetime of St. John the Evangelist.
The Corinthians, being involved in disputes which threatened to rend
' the unity of their infant Church, addressed themselves to Pope Clement
at Rome. And why should they apply to him for a definite solution of
their difficulties ? Why lay their complaints before a foreign tribunal ?
* * * We see but one plausible explanation : they knew full well
that the successor of St. Peter is the ordinary Supreme Judge in matters
of faith and discipline." — Dr. Weninger, Infallible Authority of the
Pope, pp. 176, 177.
We should like the doctor to account for the plural number being
used throughout the Epistle ; for the expression, " The Church of God
which sojourneth at Rome "; for the fact that the existence of the Epistle
was forgotten at Rome, but in the East found a place sometimes even
in the Canon of the New Testament; and was publicly read in the
churches. Rome herself did not even regard it as official.
Century II.
IGNATIUS, BISHOP OF ANTIOCH.
"ildasp ovv 0 Kvpio? dvsv rov As, therefore, the Lord did nothing
narpd? ovSkv kxoiydsv, yvwpivo? apart from the Father, being united to
wv, ovrs Si kavTOv, ovrs Sid rwv Him, neither by Himself nor by the Apos-
dxodrdXwv, ovrw? pySk vpsi? dvsv ties, so neither do ye anything without the
rov kaidxoaov xai rwv apsdfivri- Bishop or Presbyters.
pwv pySkv tcpdddsTE. — Ep. ad Magn. ,
c. 7, ed. Jacob., pp. 334, 336.
$vXdrrEdBs ovv xoi? xoiovxoi?. Guard yourselves, therefore, against
Tovxo Si sdrai vpiv pr) cpvdiovpi- such as these. Moreover, this will happen
vol?, xai ovdiv dxoopitiroi? Beov' to you if ye be not puffed up, and separate

488

THE CATHOLIC FAITH.

'Iydov Xpidrov, xai rov kaidxoaov,
xai rcSv Siaraypdrwv rwv daod
rdXwv. '0 ivrd? Bvdiadrypiov wv,
xaBapd? idriv tovt sdnv, d x<*>pH
ixidx'iXov xai xpedfivrspiov xai
Siaxovov Xpdddwv ri, ovro? ov
xaBapd? idriv ry dvvsiSydEi. — Ep.
ad Trail., c. 7, lb., p. 366.
2xovSddars ovv pia svx'apid-
rid xijy6®al ' M-ia ydp 6dpi, rov
Kvpiov ypwv 'Idov Xpidrov, xai 'sv
xorypiov Ei? evwdiv rov aiparo?
avrov ¦ ev Bvdiadrypiov, w? ei?
kaidxoao?, dpa tw apsdfivrspiw,
uai Siaxdvoi? roi? dvvSovXoi? pov,
iva o kdv apdddyrs xard Bsdv
xpdddyrs. — Ep. ad Philadel., <_. 4, lb.,
p. 422. To Si nvsvpa ixypvddsv, Xi-
ywv rdSs- " Xwpii rov ixidxdxov
MySiv aoiEirs.'' — Id., c. 7, lb., p. 428.
ndvrs? tw kxidxdxw dxoXov-
Beite, w? 'Iydov? Xpidrd? xw naxpi'
ual xw xpsdfivrEpiw w? roi? dxod-
rdXoi?- rov? Sk Siaxovov? ivrpi-
xsdBs, w? Bsov ivroXyv. MySsi?
Xwpi? rov ixidxdxov n apaddirw
rwv dvyxdvrwvsi? r^y txxXydiav .
'Exsivy fisfiaia svxapidria yysidBw,
y vad rdv kaddxoaov ovda, y w dv
avrd? kxirpiipy. — "Oxov dv cpavy d
iaidxoao?, ixsi rd aXyBo? kdrw,
cSdxsp oXov dv y Xpidrd? 'Iydov?,
ixsi y xaBoXixi/ kxxXydid. — Ep. ad
Smyrn., c. 8, lb., pp. 462, 464.
'O npwv kaidxoaov vad' Bsov
rsripyrai - d XdBpa kaidxoaov n
apdddwr rw SiafidXw Xarpsvsi. —
lb., c. 9, p. 466.

not from our God Jesus Christ and the
Bishop, and the commandments of the
Apostles. He who is within the altar is
pure ; he who is truly without the altar^ is
not pure ; that is, he who without the
Bishop and the Presbytery and the Deacon
doeth anything, that one is not pure in his
conscience. Be diligent, therefore, to use one
Eucharist, for there is one flesh of our
Lord Jesus. Christ, and one cup for union
with His blood ; one altar, even as there
is one Bishop, together with the Presby
tery and the Deacons, who are my fellow-
servants, to the end that whatever ye do,
ye may do it according unto God.

But the Spirit preached, saying these
things : Do nothing apart from the Bishop,
etc. '
Do ye all follow the Bishop as Jesus
Christ doth the Father ; and the Presby
ters, as the Apostles : moreover, have re
spect unto the Deacons, as unto the com
mandment of God. Let no one without
the Bishop do any of the things that ap
pertain to the Church. Let that Eucha
rist be regarded as valid which is made
under the Bishop, or by him to whom he
has entrusted it. — Wherever the Bishop
appear, there let the multitude be : even
as wherever Christ Jesus is, there is the
Catholic Church.
The one honoring the Bishop, is
honored by God ; the one doing anything
without the knowledge of the Bishop,
serveth the devil.

This author, a most positive teacher on episcopacy, knew nothing
of "Appeals to Rome." It is "Peter and Paul" that "issue command
ments unto " the Romans (Ep. ad Rom., c. 4). It is the Rishop who
"sits in the place of God" (Ep. ad Magnes., c. 6), not the Pope of
Rome, the Supreme Pontiff, the Infallible Vicar, etc., ad nauseam. Yet
Dr. Weninger finds in this author's writings this remarkable statement :
St. Ignatius "states, in his letter to the Romans, that the doctrinal

THE CATHOLIC FAITH.

489

decisions of the successors of St. Peter are authoritative'' (p. ^^). But
we have not been able to find such a statement in the genuine epistle of
St. Ignatius to the Romans, nor did we find in that same epistle any
mention of the Bishop of Rome.

IRENAEUS, BISHOP OF LYONS.

Ecclesia enim per universum orbem
usque ad fines terrae seminata, et ab apos
tolis et a discipulis eorum accepit eam
fidem, etc — Ecclesia universa unam et
eamdem fidem habeat in universo mun
do, quemadmodum praediximus. — Contra
Haeres., L. I, c. 10, col. 550, § 1, and
col. 559, § 3, Pat. Gr. T. 7.

For the Church, dispersed throughout
the whole world, even to the ends of the
earth, has received both from the Apostles
and their disciples this faith, etc. — The
Catholic Church possesses one and the
same faith throughout the whole world, as
we have already said.

It may be well, yet perhaps unnecessary, to add that Papal Infalli
bility formed no part of "the same faith."

Sed quoniam valde longum est in hoc
tali volumine omnium Ecclesiarum enu-
merare successiones, maximae et antiquis-
simae, et omnibus cognitae, a gloriosissi-
mis duobus apostolis Petro et Paulo Ro
mae fundatae et constitutae Ecclesiae, eam
quam habet ab apostolis traditionem, et
annuntiatam hominibus fidem, per succes
siones. episcoporum pervenientem usque
ad nos indicantes, confundimus omnes
eos, qui quoquo modo, vel per sibi placen-
tia, vel vanam gloriam, vel per caecitatem
et malam sententiam, praeterquam oportet
colligunt. Ad hanc enim Ecclesiam prop
ter potentiorem principalitatem, necesse
est Omnem convenire Ecclesiam, hoc est,
eos qui sunt undique fideles in qua semper
ab his, qui sunt undique, conservata est ea
quae est ab apostolis traditio. — Id., L. 3,
c. 3, col. 848, 849, § 2, lb.

But as it would be a very long task
to enumerate, in such a volume as this,
the successions of all the churches ; point
ing out that tradition which the greatest
and most ancient, and universally known,
Church of Rome — founded and consti
tuted by the two most glorious Apostles
Peter and Paul — derives from the Apos
tles, and that fajth announced to all men,
which through the succession of (her)
bishops has come down to us, we con
found all those who in any way, whether
through self-complacency or vain-glory, or
blindness and perverse opinion, assemble
otherwise than as behooveth them. For
to this Church, on account of more potent
principality, it is necessary that every
Church, that is, those who are on every
side faithful, resort, in which (Church)
ever, by those who are on every side, has
been preserved that tradition which is from
Apostles. — Berrington and Kirk's " Faith
of Catholics," Capel's edition, vol. 1, p.
248.

We have given a full extract, as Dr. Weninger gives only a part
and that wrongly. . " Omnes a Romana Ecclesia necesse est pendeant,
tamquam a fonte et capite ; that is, All the Churches must depend on

49° THE CATHOLIC FAITH.
the Church 'of Rome as on their source and head. This precedence in
ecclesiastical matters, acknowledged at so early a date, can be ascribed
to nothing but the supremacy of St. Peter, who fixed his residence at
Rome, and by his prerogative of Infallibility, made it the incorruptible
channel of Apostolic tradition" (p. 34). He then quotes "ad hanc'
enim," etc., almost word for word. Then on the next page says :
"'If one remain firm in our allegiance to the See of Peter,' pro
ceeds the Saint, 'we shall easily disconcert the malice of those who,
either through conceitedness or bad faith, broach new-fangled theories,
at variance with sound doctrine.' " Then he gives the Latin, com
mencing with "Confundimus omnes," and ending with "oportet col-
ligunt," as in the above passage, and refers this to the fifth book of
Heresies. The original Greek words of Irenaeus are lost, but it is most prob
able that "necesse est" represents dvdyxy and not Sei, and means a
natural necessity, not a moral obligation. (Gieseler, Kirchengesch, I.,
1 75_I7 7-) Compare St. Matt, xviii. 7 :

— 'Avdyxy ydp idriv eXBe'iv rd For it is necessary that offences should
dxdvSaXa. come.

St. Irenaeus refuted heretics by an appeal to the witness of the
whole Catholic Church, and selected, as an exponent of that testimony,
the Church of Rome, as it was well known that that Church had been
founded by Apostles. By his appeal to the Church of Rome — Irenaeus
knew better than to call it the Catholic Church — he showed that all
churches not only must have agreed with her, but she must have agreed
with them. It is to be noted that " Peter and Paul " were the founders
of that Church. Now, if the Bishops of Rome had been infallible,
Irenaeus need not have troubled himself to have written his work on
Heresies, for all heresies could have been referred to the Roman infal
lible tribunal.
Quid enim? Et si de aliqua modica For how is it? If there should be a
quaestione disceptatio esset, nonne opor- dispute concerning some important ques-
teret in antiquissimas recurrere Ecclesias, tion, ought we not have recourse to the
in quibus apostoli conversati sunt, et ab most ancient churches, in which the Apos-
eis de praesenti quaestione sumere quod ties held intercourse, and from them to
certum et re liquidum est ? Quid autem si learn what is certain and clear in regard
neque apostoli quidem Scripturas reliquis- to the present question ? But how would
sent nobis, nonne oportebat ordinem sequi it be if the Apostles indeed had not left us
traditionis, quam tradiderunt iis quibus writings ? ought we not then to follow the

THE . CATHOLIC FAITH.

491

i;:committebant Ecclesias. — lb., c. 4, col.
855, § I.
Quapropter plus laborabat, qui in
gentes apostolatum acceperat quam qui in
circumcisione praeconabant Filium Dei. —
lb., L. 4, c. 24, § 2, col. 1050.
" Quapropter eis qui in Ecclesia sunt,
presbyteris obaudire oportet, his qui suc-
cessionem habent ab apostolis, sicut os-
tendimus ; qui cum episcopatus successione
charisma veritatis certum, secundum pla-
citum Patris acceperunt. — Ab omnibus
igitur talibus absistere oportet ; adhaerere
vero his qui et apostolorum, sicut prae-
diximus, doctrinam custodiunt, et cum
presbyterii ordine sermonem sanum, et
cdnversationem sine offensa praestant, ad
confirmationem et correptionem reliquo-
rum. — Ubi igitur charismata Domini pos-
ita sunt, ibi discere oportet veritatem,
apud quos est ea quae est ab apostolis
Ecclesiae successio, et id quod est sanum
et irreprobabile conversationis, et inadul-
teratum et incorraptibile sermonis constat.
' — lb., L. 4, c. 26, col. 1053, 1054, § 2;
col. 1054, 1055, § 4 ; col. 1056, § 5.

course of the tradition which they handed
down to those to whom they committed
the churches ?
Wherefore he, who had received the
apostolate to the Gentiles, labored more
than those who preached the Son of God
among them of the circumcision.
Wherefore we ought to obey those
presbyters who are in the Church, those
who have the succession from the Apos
tles, as we have shown ; those who, with
the succession of the episcopate, have re
ceived the certain gift of truth, according
to the determination of the F'ather. — From
all those, therefore, we ought to abstain,
but to adhere to those who, as we have
said, guard the doctrine of the Apostles
and with the order of priesthood display
sound speech and blameless conduct for
the confirmation and correction of the rest.
— Where, therefore, the gifts of the Lord
have been placed, there we ought to learn
the truth, [from those] among whom is
that succession of the Church, which is
from the Apostles, and among whom ex
ists that which is sound and blameless in
conduct, and unadulterated and incorrupt
in speech.

In the Easter controversy, Victor I., Bishop of Rome, was inclined
to encroach on the freedom of other national churches. Irenaeus'
protested and addressed to Victor a letter, only a fragment of which
remains :

Kai oi apd ^wxijpo? xpedfivxs-
poi oi Xpodxdvxs? xy? 'ExxXydia?, y?
vvv dcpyyij, 'Avixyxov Xiyopsv xai
niov, 'Hyivdv xs xai TsXsdcpopov,
xai Evdrov, ovrs avroi tn/pydav,
ovte roi? psr' avrov? kxirpsaov,
xai ovSiv sXarrov avroi pi) r7?-
povvrs?, sipyvsvov roi? dad raJr
aapoixiwv, iv ai? irypsiro, ipxo-
pivoi? apd? avrop?. — Kal xov pa-
xapiov noXvxapaov iaiSypydav-
xo? xy Pwpy iai 'Avixyxov, xai aspi
aXXwv nvwv pixpd dxovxs? apd?
aXXyXov? evBv? sipyvivdav ¦ aspi
rovrov rov xscpaXaiov py cpiXspid-

And those presbyters governing the
Church before Soter, over which you now
preside, we mean Anicetus and Pius,
Hyginus with Teleophorus, and Xystus,
neither did they fhemselves observe it, nor
did they permit those after them [to ob
serve it], and although not observing it
they were not the less in peace with those
from neighboring churches, in which it
was observed, when they came to them. —
And when the blessed Polycarp went to
Rome in the time of Anicetus, and having
a slight difference among themselves con
cerning certain other matters', they imme
diately were reconciled, not disputing with

49 2

THE CATHOLIC FAITH.

each other on this head. For neither was
Anicetus able to persuade Polycarp to ob
serve it, since he had always observed it
with John, the disciple of our Lord, and
the rest of the Apostles with 'whom he
associated. Nor did Polycarp persuade
Anicetus, who said he was bound to main
tain the practice of the presbyters before
him.

. rydavrs? kavrov?. Ovrs yap d
'Avixyro? rdv noXvxapaov asidai
iSvvdro py rypsiv, drs pira 'Iwdv-
vov rov paByrov Kvpiov ypwv , xai
rwv Xoiawv daodrdXwv oi? dvvSii-
rpixpsv, dsi rsrypr/xdra ovrs pi)v d
noXvxapao? rdv 'Avixyrov kasids
rypsiv, Xiyovra r^j-- dvvyBsiav
rwv apd avrov apsdfivripwv 6<psi-
'Xsiv xarixeiv. — Frag. Epist. ad Vic-
torem Papam Romanum, ex Euseb., H.E.,
L. 5, c. 24, col. 505, 508, ABA., Pat. Gr.
T. 20.

Du Pin, the learned doctor of the Sorbonne, gives the same account
in his "Ecclesiastical History" (p. 44, third London edition). But right
in the face of this, Dr. Weninger claims that Polycarp went to Rome
"to learn from Pope St. Victor what rule he was to follow in fixing the
time for the celebration of Easter. Such a journey, undertaken by one
of the oldest Bishops of the Church, evinces his solicitude to draw the.
waters of truth from their fountain source " (p. 34). We give this
extract so as to show one of the many deceitful methods employed by
Roman controversalists.

TERTULLIAN, PRIEST OF CARTHAGE.

— Dehinc in orbem profecti eamdem
doctrinam ejusdem fidei nationibus pro-
mulgaverunt, et proinde Ecclesias apud
unamquamque civitatem condiderunt, a
quibus traducem fidei et semina doctrinae,
ceterae exinde Ecclesiae mutuatae sunt,
et quotidie mutuantur ut Ecclesiae fiant :
ac per hoc et ipsae apostolicae deputan-
tur ut soboles apostolicarum Ecclesiarum.
Omne genus ad originem suam censeatur
necesse est. Itaque tot ac tantae Ecclesiae,
una est ilia ab apostojis prima, ex qua
omnes. Sic omnes prima, et apostolicae,
dum una omnes probant unitatem ; dum
est illis communicatio pacis, et appellatio
fraternitatis, et contesseratio hospitaUtatis :
quae jura non alia ratio regit, quam ejus
dem sacramenti una traditio. — De Prae
scrip. Haer., c. 20, AB., col. 37, T. 2,
Pat. Lat. T. 2.

Thence going forth into the world,
they preached the same doctrine of the
same faith to the Gentiles, and then they
founded churches in every city, one after
another, from which the tradition of faith
and seeds of doctrine, whence the other
Churches are derived, and daily are bor
rowing, that they may become churches :
and on this account also they are deemed
apostolic, as being the offspring of apos
tolic Churches. It is necessary that every
sort of thing should revert to its original
for its origin. And thus the Churches, so
many and so great, (comprise) but that
one primitive (church) from the Apostles,
from which all (spring). Thus all are
primitive, and all apostolic, while they are
proved to be one in unity, by their peace
ful communion and title of brotherhood,
and bond of hospitality, which no other
rule directs, than the one tradition of the
self-same mystery.

THE CATHOLIC FAITH.

493

Si haec ita sunt, constat proinde
omnem doctrinam quae cum illis Eccle-
siis apostolicis, matricibus et originalibus
fidei, conspiret, veritate deputandam, sine
dubio tenentem quod Ecclesiae ab apos
tolis, apostoli a Christo, Christus a Deo
accepit ; reliquam vero omnem doctrinam
de mendacio praejudicandam, quae sapiat
contra veritatem Ecclesiarum, et aposto
lorum, et Christi, et Dei. Superest ergo
uti demonstremus, an haec nostra doc-
trina, cujus regulam supra edidimus, de
apostolorum traditione censeatur, et hoc
ipso, an caeterae de mendacio veniant.
Communicamus cum Ecclesiis apostolicis,
quod nulli doctrina diversa : hoc est testi
monium veritatis. — Id., c. 21, BO, col.
38, lb.

Latuit aliquid Petrum aedificandae
Ecclesiae petram dictum, claves regni coe
lorum consecutum, et solvendi et alligandi
in coelis et in terris potestatem ? Latuit et
Joannem aliquid dilectissimum Dqmino,
pectori ejus incubantem cui soli Dominus
Judam traditorem praemonstravit quem
loco suo filium Mariae demandavit? — Id.,
c. 22, BA., col. .39, 40, lb.

— Tamen doceant, ex eo quod alle-
gant Petram a Paulo reprehensum, aliam
Evangelii formam a Paulo superductam,
citra eam quam praemiserat Petras et cae
teri. Quin, demutatus in praedicatorem
de persecutore, deducitur ad fratres a fra
tribus, ut unus ex fratribus, et ad illos ab
illis qui ab apostolis fidem induerant.
Dehinc, sicut ipse enarrat, ascendit Hieros-
olyma cognoscendi Petri causa, ex officio
et jure scilicet ejusdem fidei et praedica-
tionis. — Itaque et dexteram ei dederunt,
signum concordiae et convenientiae ; et
inter se distributionem officii ordinaverunt,
non separationem Evangelii : nee ut aliud
alter, sed ut aliis alter praedicaret, Petrus

If these things are so, in like manner
it is manifest that all doctrine, . which
agrees with those apostolic churches, the
moulds and original sources of the faith,
must be reckoned for truth, as containing,
without doubt, that which the churches
received from the Apostles, the Apostles
from Christ, Christ from God : whereas
all remaining doctrine, which savors of
contrariety to the truth of the churches
and of the Apostles, and of Christ and of
God, must be prejudged as false. It re
mains, therefore that we demonstrate
whether our doctrine, the rale of which
we have given above, has its origin in the
tradition of the Apostles, and whether other
doctrines do not ipso facto proceed from
falsehood. We hold communion with the
apostolic churches, because (our) doctrine
does not differ at all (from theirs, and)
this is (our) witness of truth.
Was anything concealed from Peter,
called the rock on whom the Church is
built, who obtained the keys of the king
dom of heaven and power of loosing and
binding in heaven and on earth ? Was
anything concealed from John, the Lord's
most beloved, who used to lean on His
breast, to whom alone the Lord pointed
out the traitor Judas ; whom He com
mended to Mary as a son in His own
place ? 1
Yet they should show from that, which
they allege of Peter's being rebuked by
Paul, that another form of the Gospel was
added by Paul, contrary to that which
Peter and the rest had set forth. But
having been converted from a persecutor ,
to a preacher, he is introduced to brethren
by brethren, as one of the brethren, and to
those by them who had put on faith from
the Apostles. Then, just as he himself
narrates, he went up to Jerusalem for the
sake of becoming acquainted with Peter,
on account of his office and, no doubt, by
a right of a common faith and preaching.
— Accordingly, they gave him also the
right hand as a sign of union and agree-

494

THE CATHOLIC FAITH.

in Circumcisionem, Paulus in Nationes.
Caeterum, si reprehensus est Petrus, quod
cum convixisset ethnicis, postea se a co.n-
victu eorum separabat personarum re-
spectu, utique conversationis fuit vitium,
non praedicationis. — Id., c. 23, BCA., col.
41, 42, lb.

Age nunc, omnes erraverint ; decep-
tus sit Apostolus de testimonio reddendo
quibusdam ; nullam respexerit Spiritus
sanctus ut eam in veritatem deducerit, ad
hoc missus a Christo, ad hoc postulatus de
Patre, ut esset doctor veritatis ; neglexerit
officium Dei villicus, Christi vicarius, sin-
ens Ecclesias aliter interim intelligere,
aliter credere, quam ipse per apostolos
praedicabat : ecquid verisimile est,' ut tot
ac tantae in unam fidem erraverint? — Id.,
c. 28, A., col. 47, lb.

Videamus quod lac a Paulo Corinthii
hauserint ; ad quam regulam Galatae sint
recorrecti ; quid legant Philippenses, Thes-
salonicenses, Ephesii ; quid etiam Romani
de proximo sonent, quibus Evangelium et
Petrus et Paulus sanguine quoque suo
signatum reliquerunt. — Adv. Marc, L. 4,
c. 5, C, col. 395, lb.
His fere compendiis utimur, cum de
Evangelii fide adversus haereticos exper-
imur, defendentibus et temporum ordinem
posteritati falsarioruni praescribentem, et
auctoritatem Ecclesiarum traditioni apos
tolorum patrocinantem : quia Veritas fal-
sum praecedat necesse est, et ab eis pro-
cedat, a quibus tradita est. — Id., A., col,
397, lb.

ment : and among themselves they ar
ranged a distribution of office, not a diver
sity of Gospel, not that one should preach
one (Gospel) and another another, but the
(same) to different persons, Peter to the
circumcision, Paul to the Gentiles. For
asmuch, then, as Peter was rebuked be
cause, since he had lived with the Gen
tiles, he afterwards began to separate
himself from their company on account of
respect of persons, the fault was surely
one of conversation, not of preaching.
Come, now, suppose all have erred ;
that even the Apostle was mistaken con
cerning the giving of his testimony to cer
tain ones ; that the Holy Spirit had no
such respect to any (church) as to have
led it into the truth ; for this sent by
Christ, for this asked from the F'ather,
that He should be the teacher of truth :
(suppose) that He, the Steward of God,
the Vicar of Christ, neglected His office,
suffering the Churches for a time to under
stand differently, to believe differently,
than He Himself was preaching through
the Apostles. Of a truth, is it likely that
so many and so great (churches) should
have gone astray into the same faith ?
Let us see what milk- the Corinthians
drank from Paul ; to what (rule of 'faith)
the Gentiles were brought for correction ;
what the Philippians, the Thessalonians,
the Ephesian read (by it); what utterance
also the Romans gave, so near (to the
Apostles), to whom Peter and Paul be
queathed the Gospel sealed with their own
blood. Almost such short discourses we use
when we take up arms against heretics for
the faith of the Gospel, maintaining both
that order of periods, which rules that a
late date is a mark of forgers, and the
authority of the Churches which defends
the tradition of the Apostles : because it is
necessary that truth should precede the
forgery, and proceed from those by whom
it has been handed down.

THE CATHOLIC FAITH.

495

Adversus hanc nonne dissimulare po-
tuissem? Audio etiam edictum esse pro-
positum, et quidem peremptorium, Ponti
fex scilicet maxim us, quod est episcopus
episcoporum, edicit : ' Ego et moechiae
et fornicationis delicta, poenitentia functis
dimitto.' O edictum, cui ascribi non
poterit, Bonum factum ! — De Pudic , c. I,
col. 980, 981, Pars 2, lb.

In opposition to this (modesty), could
I not have acted the dissembler ? I hear
that there has even been an edict set forth,
and a peremptory one, too. The Pontifex
Maximus, forsooth, the bishop of bishops,
declares: "I remit, to such as have dis
charged (the requirement of) repentance,
the sins both of adultery and of fornica
tion." O edict, on which cannot be in
scribed : " Good deed ! "

Dr. Weninger finds in this passage an argument for the infallible
authority of the Pope, but suppresses the last portion. How Tertullian
could have called the Pope's utterance, if he regarded that individual as
infallible, an edict upon which could not be inscribed the words, " Good
deed," we cannot conceive. But Tertullian wrote in irony, using a
heathen epithet, Pontifex Maximus. The term Pontiff, instead of re
ferring exclusively to the Pope of Rome, has been applied to other
Bishops.

Pontius, the Deacon. — Quid inter
haec egerit Christi et Dei Pontifex, qui
Pontifices mundi hujus tanto plus pietate,
quanto religionis veritate praecesserat, sce-
lus est praeterire. — Vita Cypriani, apud
op. Cypr., T. 1, p. 1.
Paulinus. — Tunc vere sibi summus
Christi pontifex Augustinus videbitur,
quia, etc.— Ad Roman., inter Epp. Aug.,
Ep. 32, § 3, col. 126, T. 2, Pat. Lat.
T. 33-

Among these (circumstances) it would
be a wrong to pass over what the pontiff
of Christ and God did, who surpassed the
pontiffs of this world as much in piety as
in the trath of religion.
Then truly Augustine is seen to be
to himself a Supreme Pontiff of Christ,
because, etc.

The word Pontiff also occurs in the works of Sidonius Appollinaris
(Carm. 16, 6, p. 604, ap. Bibl. Vet. Pat., Galland., T. 10).
The Bishop of Rome, in the time of Tertullian, was no more
"Supreme Pontiff" than he was "Bishop of Bishops" in the time of
Cyprian, or "Universal Bishop" in the time of Gregory the Great.

Si, quia dixerit Petro Dominus : Super
hanc petram aedificabo Ecclesiam meam ;
tibi dedi claves regni coelestis, vel : Quae
cunque alligaveris vel solveris in terra,
erunt aUigata vel soluta in coelis ; ideirco
praesumis et ad te derivasse solvendi
et aUigandi potestatem, id est ad om
nem Ecclesiam Petri propinquam ; qualis
es evertens atque commutans manifes-

If because the Lord has said to Peter:
Upon this rock will I build My Church, to
thee have I given the keys of the heavenly
kingdom ; or, Whatsoever thou shalt have
bound or loosed on earth, shall be bound
or loosed in the heavens, you therefore
presume that the power of binding or
loosing has derived even to you, that is,
to every Church akin to Peter : what sort

496

THE CATHOLIC FAITH.

tam Domini intentionem personaliter hoc
Petro conferentem : Super te, inquit,
aedificabo Ecclesiam meam ; et : Dabo
tibi claves, non Ecclesiae, et : Quaecunque
solveris vel alligaveris, non quae solverint
vel alligaverint. Sic enim et exitus docet.
In ipso Ecclesia exstructa est, id est per
ipsum, ipse clavem imbuit ; vides quam :
Viri Israelitae, auribus mandate quae
dico : Jesum Nazarenum virum a Deo
vobis destinatum, et reliqua. — De Pudic,
c. 21, BCA., col. 1078, 1079, lb.

of person are you, subverting and chang
ing the manifest intention of the Lord,
conferring this personally upon Peter :
Upon thee, He says, I will build My
Church, and : I will give to thee the keys ;
not to the Church : And whatsoever thou
shalt have loosed or bound, not what they
shall have loosed or bound. For thus
does the conclusion teach. In him the
Church was reared, that is, through him ;
he himself touched the key ; you see what
(key): " Men of Israel, let what I say sink
into your ears : Jesus the Nazarene, a man
destined by God for you," and the rest.

Century III.
THASCIUS CAECILIUS CYPRIAN, BISHOP OF CARTHAGE.

— Collegae mei. — Ep. 9, Op., p. 18,
Ed. Oxon., 1682.
— Ut Ecclesia super Episcopos con-
stituatur : et omnis actus Ecclesiae per
eosdem Praepositos gubernetur. — Ep. 33,
p. 66, lb.
Interea si quis immoderatus, et prae-
ceps, sive de nostris Presbyteris vel Dia-
conibus, sive de peregrinis ausus fuerit
ante sententiam nostram communicare
cum lapsis, a communicatione nostra arce-
atur ; apud omnes nos causam dicturus
temeritatis suae, quando in unum permit-
tente Domino, convenerimus. — Ep. 34, p.
68, lb.

My colleague (Fabian, Bishop of
Rome). So that the Church is founded upon
the Bishops, and every act of the Church
is controlled by these same Rulers.
Meanwhile, if any unrestrained or im
petuous person, whether of our Presbyters
or Deacons, or of strangers, should dare
before our decree to communicate with the
lapsed, let him be expelled from our com
munion ; let him plead the cause of his
rashness before all of us, when, by the
. Lord's permission, we shall come together
again.

St. Cyprian inclined to the Catholic theory of the whole Church
deciding matters, as opposed to the head deciding without the body —
the present Roman theory.

Et ideirco, frater carissime, cum ad
me talia de te et compresbyteris tecum
confidentibus scripta venissent, quae re-
ligiosam simplicitatem sonabant, nee ullis
maledictorum et eonvitiorum latratibus
perstrepebant, clero et plebi legi praecepi.
— Ep. 45, p. 87, lb.

And therefore, dearest brother, when
such letters came to me concerning you
and your fellow-presbyters confiding with
you, which breathed a tone of religious
simplicity, nor did they echo with any
barkings of curses and revilings, I ordered
them to be read to the clergy and the
people.

THE CATHOLIC FAITH.

497

The word "frater, brother," occurs some four times in this one
Epistle. It is also found in other Epistles to the Bishops of Rome.
Imagine the present infallible Bishop of Rome being addressed as
^brother" !
The following is sometimes quoted by Roman controversalists,
Dr. Weninger among the number (who misquotes as usual), found in
the fourty-ninth Epistle :

Nee enim ignoramus unum Deum
esse, unum Christum esse Dominum, quem
confessi sumus, unum Spiritum sanctum,
unum Episcopum in Catholica Ecclesia
esse debere. — Ep. 49, p. 93, lb.

F'or we are not ignorant that there is
one God, one Christ the Lord, Whom we
have confessed, one Holy Spirit, and that
there ought to be one Bishop in the Cath
olic Church.

Dr. Weninger's version is : " One God, one Christ and one Church,
founded, by the Lord, upon Peter." He gives no Latin, and refers the
extract to "Epist. 48 and 49" (p. 37). The words quoted are not those
of Cyprian's, but of the "Confessors," who had returned to the Church,
and are found in a letter of Cornelius to Cyprian.

— Cornelio co-episcopo. — Scripsisti
etiam, ut exemplum earundum literarum
ad Cornelium collegam nostrum transmit-
terem, ut deposita omni sollicitudine jam
sciret, te secum, hoc est, cum Catholica
Ecclesia communicare. — Ep. 55, p. 101,
lb.

Cornelius [Bishop of Rome], our co-
bishop. — You wrote, moreover, for me to
transmit a copy of those same letters to
Cornelius our colleague, so that he might
lay aside all anxiety, and know at once
that you held communion with him, that
is, with the Catholic Church.

We cannQt forbear quoting Dr. Weninger's translation: "You
desire me to forward your Epistle to Cornelius, because you wish to
satisfy His Holiness that you live in communion with him, that is, with
the Church" (p. 37).

— Scripturis diu ex utraque parte pro-
latis, temperamentum salubri moderatione
libravimus, etc. — Id., p. 102, lb.
— Actum suum disponit et dirigit
unusquisque Episcopus, etc. — Id., p. no,
lb. Post ista adhuc insuper pseudo epis
copo sibi ab haereticis constituto, navigare
audent ; et ad Petri Cathedram, atque ad
Ecclesiam principalem, unde unitas sacer-
dotalis exorta est, a schismaticis et pro-
fanis literas ferre, nee cogitare eos. esse

The divine Scriptures having been
brought forward on both sides, we bal
anced the decision with wholesome mod
eration. Every Bishop disposes and directs
his own acts.
After such things, a false Bishop
having been appointed for them by her
etics, they still dare to set sail, and to the
chair of Peter, and the chief Church,
whence, priestly unity takes its source, to
bear letters from schismatic and profane

498

THE CATHOLIC FAITH.

Romanos (quorum fides, Apostolo praedi-
cante, laudata est) ad quos perfidia habere
non possit accessum. — FJp. 59, pp. 135,
136, lb.

persons, nor to consider that these were
the Romans (whose faith was praised in
the preaching of the Apostle) to whom
faithlessness could have no access.

Ep. 71, pp. 194, 195, lb. Cited on page 393.

Quia desiderasti, in notitiam tuam
perferri, quae mihi ad literas nostras Ste-
phanus frater noster rescripserit, misi tibi
rescripti ejus exemplum : quo lecto magis
ac magis ejus errorem denotabis, qui hae-
reticoram causam contra Christianos, et
cbntra Ecclesiam Dei afferere conatur. —
Ep. 74, p. 210, lb.
Robert Bellarmine. — An autem
peccaverit Cyprianus mortaliter non obe-
diendo Pontifici, non est omnino certum.
— De Rom. Pont.. L. 4, c. 7, p. 212, H.,
T. 1. Hoc erant utique et ceteri Apostoli,
quod fuit Petrus, pari consortio praediti
et honoris et potestatis, sed exordium ab
unitate proficiscitur, ut Ecclesia una mons-
tretur ; etc. — De Unit. Ecc , pp. 107, 108,
lb. — Qui Ecclesiae renititur et resistit,
in Ecclesia se esse confidit ? — lb.

Since you have desired to be informed
what answer our brother Stephen returned
to my letter, I have sent you a copy of
that answer ; on reading which, you will
more and more discover his error, in that
he endeavors to uphold the cause of here
tics against Christians and against the
Church of God.
But whether Cyprian mortally erred '
in not obeying the Pontiff, is not wholly
certain.

The other Apostles assuredly were that
which Peter was, endowed with an equal
partnership, both of honor and power ; but
the beginning proceeds from unity, so that
the Church might be shown to be one.
Does he who strives against and re
sists the Church, trust that he is in the
Church ?

It has been thought by competent critics that the above passages
from the Treatises of Cyprian have been interpolated. To the first has
been added : " Et primatus Petro datur," after " proficisitur " ; and "Qui
cathedram Petri, super quem fundata est ecclesia deserit," after "re
sistit," in the second. The passages with the interpolations are quoted
by Allnatt in his "Cathedra Petri" (p. 31), and in the "Faith of
Catholics," Capel's edition, (p. 10 of vol. ii). Allnatt admits that the
supposed interpolated words are wanting in many manuscripts. Dr.
James claimed to have examined eight ancient manuscripts in England,
and found that the interpolations were wanting in those copies of
Cyprian (Corruptions of Scripture, Councils and Fathers). Manutius
(1564) and Rigault had them, but the latter gave them up in his notes.
Baluzius rejected them, but in the Benedictine edition of Baluzius they
were retained. The following are Baluzius' notes in Migne's edition of
Cyprian :

THE CATHOLIC FAITH.

499

Steph. Baluzii notae. — Primatus
Petro datur. Ait Latinius quaecunque hic
sunt addita omnia esse ex marginalibus
summulis in contextum non semel, sed
diversis temporibus tandem relata, appar-
ere autem ex eo" varietatem quod quae
exstant vetustissima exemplaria, ea pau-
cissimas vel nullas ejusmodi summulas in-
sertas habent, quod facile videtur ex codice
Veronensi, quem Latinius contendebat
aevo suo scriptum fuisse ante mille annos,
cum in eo nihil istius modi appareat, et in
septem aliis Vaticanis desint omnia. Ad
dit summulas illas marginales fuisse et ex
Cypriani verbis collectas esse . cuivis facile
esse intelligere, vel ex ea tantum summula
quam in manuscripto codice Cardinalis
Hosii fuisse docet Pamelius, in quo scrip
tum erat consequenter in contextu : Hic
Petro primatus datur. Quod enim ex
Cypriano, subdit Latinius, diligens et stu-
diosus lector collegerat ad locum statim
faciliusque inveniendum, id in margine
paucis verbis adnotarat, ut fortassis etiam
indicem eorum tanquam capitum et lo-
corum communium texeret. Ex quibus
collegit idem vir doctissimus et emunctae
naris criticus retinendam in contextu fuisse
lectionem vestustiorum et plurium codi-
cum, et indicari tamen oportuisse quae in
recentioribus reperta erant, sed non sta
tim in Cypriani contextum referri. — Col.
515, Pat. Lat. T. 4.

Qui cathedram Petri, etc. — Veram
non habentur in antiquis editionibus ne
que in libris nostris antiquis. Sane ad-
notatum est in editione Anglicana exstare
in quatuor vetustis codicibus Anglicanis.
—Col. 516, lb.

'The Primacy is given to Peter.'
Latinius says that whatever is added here
is all from marginal summaries upon the
context, not entered at once, but at vari
ous times. The fact is evident from this
that the most ancient copies have very
few such summaries set down, or none
at all, which is readily seen from the
(sodex Veronensis, which Latinius main
tained in his time was written a thousand
years ago, since in it nothing of this kind
is apparent, and in seven other Vatican
MSS. these are all wanting. He adds
that any one can easily understand that
these summaries were marginal and col
lected from the words of Cyprian, even
from that summary which Pamelius in
forms us was in the MS. copy of Cardinal
Hosius, in which it was written in course
upon the context : ' This primacy was
given to Peter.' .What Latinius sets down
from Cyprian, being a diligent and studi
ous reader, he had collected for quickly or
more easily finding the place, [and] this
he had annotated in his margin with a
few words, that perhaps he might prepare
an index of those chapters and common
places. From which this same learned
and acute critic concluded that the reading
of many most ancient MSS. was to be
retained in the context, and yet that the
readings found in the more modern copies
ought to be indicated, but were not there
upon to be inserted in the context of
Cyprian. 'Who the chair of Peter,' etc. — But
this passage is not contained in the most
ancient editions, nor in our ancient books.
It is indeed noted in the English edition,
that it is contained in four ancient Eng
lish Codices.

Neque enim quisquam nostrum Epis
copum se Episcoporum constituit, aut tyr-
annico terrore ad obsequendi necessitatem
collegas suos adigit. — Cone Carth., de
Bapt. Haeret., p. 229, lb.

For neither does any of us set himself
up as a bishop of bishops, nor by tyran
nical terror compel his colleagues to the
necessity of obedience.

500

THE CATHOLIC FAITH.

FIRMILIAN, BISHOP OF CAESAREA.

Sed haec interim quae ab Stephano
gesta sunt, praetereantur ; ne dum auda-
ciae et insolentiae ejus meminimus, de
rebus ab eo improbe gestis longiorem
maestitiam nobis inferamus. — Nee tamen
proper hoc ab Ecclesiae Catholicae pace
atque unitate aliquando discessum est.
Quod nunc Stephanus ausus est facere,
rumpens adversum vos pacem, quam sem
per antecessores ejus vobiscum amore et
honore mutuo custodierunt : adhuc etiam
infamans Petrum et Paulum beatos Apos
tolos. — Atque ego in hac parte juste in-
dignor ad hanc tam apertam et manifes-
tam Stephani stultitiam, quod qui sic de
Episcopatus sui loco gloriatur et se suc-
cessionem Petri tenere contendit, super
quem fundamenta Ecclesiae collocata sunt,
multas alias petras inducat, et Ecclesiarum
multarum nova aedificia constituat. — Ste
phanus qui per successionem Cathedram
Petri habere se praedicat, nullo adversus
haereticos zelo excitatur : concedens illis
non modicam sed maximam gratiae potes
tatem. — Et tamen non pudet Stephanum
talibus adversus Ecclesiam patrocinium
praestare, et propter haeretiCos afferendos,
fraternitatem scindere. — Cypriano, ap. Op.
Cyp., Ep. 75, pp. 218, 220, 225, 229, ed.
Oxon., 1682.

But for the present, let these things
which were done by Stephen pass by ; lest
while we remember his audacity and pride,
we bring on ourselves a' more lasting sad
ness from the things wickedly done by
him. — Vet on this account, there is no de
parture at all from the peace and unity of
the Catholic Church. Which thing now
Stephen has dared to do, breaking the
peace against you, which his predecessors
have always kept with you in mutual love
and honor : even herein defaming Peter
and Paul, the blessed Apostles. — And in
this respect I am justly indignant at this
so open and manifest folly of Stephen,
that he who so boasts of the place of his
episcopate and contends that he holds the
succession from Peter, on whom the foun
dations of the Church were laid, should
introduce many other rocks and establish
new binldings of many churches. — Ste
phen, who announces that he holds by
succession the chair of Peter, is stirred
with no. zeal against heretics, when he
concedes to them not a moderate, but the
very greatest power of grace. — And yet
Stephen is not ashamed to afford patron
age to such in opposition to the Church,
and for the sake of maintaining heretics,
to divide the brotherhood.

COUNCILS OF ANTIOCH, 264, 269.

Eusebius. — Miav Sr) ovv ix xoi
vy? yvwpy? oi iai ravrd dvyxsx-
Xapd^avTE? kxidroXyv si? apddw
aov rov te 'Pwpaiwv kaidxoaov
Aiovvdiov. — Tovroi? psrd fipaxia
kaiXiy ovdi ravra • 'Exsdr iXXopsv
Sk dpa xai xapsxaXovpsv xoXXov?
xai rwv paxpdv iaidxdawv , iai
ri)v Bspaasiav ri)? Bavarycpdpov
SiSadxaXia?. — Eix' iai xiXsi xi)?
kaidxoXi)? xavx' kxiXiyovdiv 'Hv-
ayxddBypsv ovv dvxixadddpsvov
avrdv rw Bew xai py sixovra
ixxypv^avrs?, srspov dvr' avrov

Those who had been convened for
this, therefore, drew up and addressed, by
common consent, an epistle to Dionysius,
Bishop of the Romans. — After a short
preliminary, the following is subjoined :
We have addressed epistles, and at the
same time have exhorted many of the
Bishops at a distance to come to our re
lief from this destructive doctrine. — After
this, at the close of the epistle, they add
the following : We have been compelled,
therefore, to excommunicate this one who
sets himself up in opposition to God,
and is unwilling to yield, and to appoint

THE CATHOLIC FAITH.

501

ry xaBoXixy 'ExxXydia xaradrydai
kaidxoaov. — H. E.. L. 7, c. 30, col.
709, A.; lb., BC; lb., col. 716, C, Pat.
Gr. T. 20.

another Bishop in his place over the
Catholic Church.

Century IV.
COUNCIL OF ROME, 313.

Copy of the Emperor's Epistle, in
which he ordains a Council of Bishops to
be held at Rome, for the unity and peace
of the Church, Constantine Augustus, to
Miltiades, Bishop of the Romans, and to
Marcus. — It has seemed good to me, that
the same Caecilianus, with ten Bishops,
who appear to accuse him, and ten others
whom he himself may consider necessary
for his cause, shall sail to Rome, in order
that you, and Reticius, and Maternus and
Marinus, your colleagues, being present
there, whom I have commanded to hasten
to Rome for this purpose, may be heard,
as you may understand most consistent
with the most sacred law.

Eusebius. — "Avziypamov fiadiX-
ixij? kaidroXy? Si y? dvvoSov kaid-
xdawv iai 'Pwpy? xeXevei ysvidBai
vakp rjjiS xwv 'ExxXydiwv svwdswi
te xai dpovoiai. Kwvdravrivoi
Sefladxd? MiXndSy kxidxdxw 'Pw
paiwv xai Mdpxw.—ESosi poi, iv
avroi d KaixiXiavdi psrd Sixa
iaidxdawv, xwv avxdv evBvveiv
Soxovvxwv, xai Sixa sripwv ov?
avrd? ry savxov Sixy dvayxaiov?
vaoXdfioi, ei? ryv 'Pwpyv -aXw daii-
vai, iv' ixsids vpwv aapdvrwv,
dXXd pr)v xai Pszexiov xai Mazip-
vov xai Mapivov, xwv xoXXyywv1
xipwv, OV? ZOVZOV, EVEXSV si? xyv
'Pwpyv xpodiratia kaidasvdai, Svv-
yBy dxovdByvai, w? av xarapdBoire
tw defiadpiwxdxw vdpw dppoxzsiv.
— H. E., L. 10, c. 5, col. 885, C, et col.
888, AB., Pat. Gr. T. 20.

Plainly, the Bishop of Rome was not at that time regarded as an
infallible judge in ecclesiastical matters. There was an appeal from
this Council. Caecilian was accused again, and instead of claiming that
"Rome had spoken, the case was ended," he appealed to Constantine,
who convened the Council of Aries, 314.
COUNCIL OF NICAEA, 325.
Roman Catholic controversalists, in their endeavors to fasten Papal
pretensions on the Primitive Church, are accustomed to make the follow
ing assertions concerning General Councils :
(1) They were convoked by the Bishops of Rome, not being con
sidered lawful unless so convoked. (Weninger, p. 101 ; Hefele, p. 6,
Eng. ed.)
(2) The Bishop of Rome presided, either in person or by legate,
(Catholic Belief, Di Bruno, p. 149 5 Hefele, p. 27.)

5°2

THE CATHOLIC FAITH.

(3) "Acts of the General Councils had no binding force unless
confirmed by the authority of the Holy See.'' (Weninger, p. 101 ;
Catholic Belief, p. 149 ; Allnatt's Cathedra Petri, p. 130.)
See also, Bellarmine, De Summo Pontifice, L. 4, c. 1-3 ; and his
De Conciliis, L. 1, c. 12, 19, and L. 2; c. 2, 17.
The Arian heresy certainly furnished an excellent opportunity for
the Bishop of Rome to speak ex cathedra and give peace to the Church.
But was it so ? It was the Church, in council, by her Bishops, that com
bated that heresy. The Emperor Constantine convoked the* Council,
and Hosius of Cordova presided. The Bishop of Rome, Silvester,
remained at home, but sent legates.

Eusebius. — Ty? Si ys fiadiXsv-
ovdy? adXsw?, d pkv aposdrwi, Sid
yrjpa? vdripsi • apsdfivrspoi Sk
avrov aapdvTE? r^j- avrov zd&v
iaXypovv. — Vit. Const., L. 3, c. 7.
Quoted by Socrates, H. E., L. 1, c 8,
B., col. 61, Pat. Gr. T. 67.
Socrates. — Ai dptpdzspa zoi-
vvv, dpwv d fiadiXsv? zapazzopi-
vyv zyv 'ExxXydiav , dvvoSov oi-
xovpsvixijv dvvsxpdzsi, zov? aav-
zaxoBsv kaidxoaov? Sid ypappdzwv
Ei? Nixaiav zij? BiBvvia? daavzi)-
dai xapaxaXwv. — H. E., L. 1, c. 8,
DA., col. 60, 61, lb.
Eusebius. — nXsidzwv Sy zwv
vcp ixazipw zdypazi xpozsivopi-
vwv, aoXXij? rs dpcpiXoyia? zaapw-
za dvvidzapivy? dvs\ixdxw? kay-
xpodzo d fiadiXsvi zwv advzwv,
dxoXy zs svrdvw rd? aporddsi?
vasSixsro. — Vit. Const., L. 3, c. 13.
Quoted by Socrates, L. 1, c. 8, B., col.
61, lb. Socrates. — Tavryv ri)v aidnv
1 piaxddioi pkv apd? roi? Ssxaoxrw
s'yvwddv rs xai sdrsp^av, xai, w?
cpydiv o Evdifiio?, dpocpwvydavrs?
xai dpoSo^ydavrs? sy pacpov . — H.E.,
L. 1-, c. 8, col. 68, C, lb.

The prelate of the Imperial City was
absent through age ; but his presbyters
were present and filled his place.

When, therefore, the Emperor beheld
the Church agitated by both of these
causes, he convoked a General Council,
summoning all the Bishops by letter to
meet at Nice in Bithynia.

A variety of topics having been in
troduced by each party, and much con
troversy being excited from the very
commencement, the Emperor listened to
all with patient attention, deliberately
and impartially considering what was ad
vanced.

This Creed was recognized and ac
quiesced in by three hundred and eighteen
Bishops, and being, as Eusebius says,
unanimous in expression and sentiment,
they subscribed it.

Constantine claimed that the question of the true Faith had been
settled by the Council :

THE CATHOLIC FAITH.

5°3

Eusebius. — npd? ri)v ri)? kvdry-
ro? dvpcpwviav et? mwi XpoyxBy, w?
uySkv in apd? Sixovoiav i) aidrsw?
dpcpid fiyrydiv vaoXsiaEdBai. — Vit.
Const., L. 3, c. 17, col. 1073, C, Pat.
Gr. T. 20.

It brought to light the harmony of
unity, so that no longer any place was left
for differences of opinion or controversy
respecting the faith.

THE EMPEROR CONSTANTINE.

"Iva Si tovto yivyrai, vaopvy-
dsi Bsov, dvv sxdXsda si? ryv Nix-
aswv tov? aXsidrov? roSV kaidxd-
awv, x. T. X. — Ep. ad. Alex. Eccl., ap.
Soc H. E., L. 1, c. 9, col. 85, A., Pat.
Gr. T. 67.
— 'AXX' kaeiSi) xovxo sxipw? ovx
oidv xe yv dxXivy xai fisfiaiav xd£-
iv Xafislv, si py st? xavxd advrwv
dpov, y xwv yovv aXsidvwv kaid-
xdawv dvvsXBdvrwv , sxddxov twv
Xpooyxdvrwv xy dyiwxdxy Bpyd-
xsia Sidxpidi? yivoixo ¦ rovrov
svsxsv aXsidrwv odwv dvvaBpoid-
Bivrwv, xai avrd? Sk xaBdaep si?
I| vpwv srvyxavov dvpaapwv. —
"Axpi rodovrov daavra ri)? xp'ody-
xovdy? xsxvxyxsv kt-ETadsw?, axpii
ov y zw advzwv kcpdpw dpidxovda
yvwpy apdi zyv Ty? svdryro? dvp
cpwviav si? cpwi apoyxBy <»S pySkv
eti apd? Sixovoiav, y aidrsw?
dpcpid fiyrydiv vaoXsiasdBai. — Ep.
Eccl., ap. Soc, lb., col. 89, AB.

In order that this might be done, by
the admonition of God, I assembled at
Nice most of the Bishops, etc.

But I perceived this (faith) could not
be firmly and permanently established,
unless all, or at least the greatest part of
the Bishops could be convened in the
same place, and every point of our most
holy religion should be discussed by them
in council. On this account, as many as
possible were assembled, and I myself
also as one of you was present. — All
points were then minutely investigated,
until a decision, acceptable to Him Who
is the Inspector of all things, was pub
lished for the promotion of uniformity of
judgment and practice ; so that nothing
might be henceforth left for dissension or
controversy in matters of faith.

JULIUS I., BISHOP OF ROME.
The Eusebians of Antioch wrote to Julius, requesting him to call a
Council and to be the judge. His answer, a notable long epistle, is
extant in one of Athanasius' Apologies.

Ti ydp xai yiyovev a&iov Xv-
xy?, 7) kv rivi yv dS,iov XvayByvai
vpd? oi? xai iypdipapsv ; H on
apoErpsipdpEBa si? dvvoSov dxav-
xydai ; dXXd xovxo pdXXov sSsi
psxd xapdi Si^adBai. — Apol. con.
Arian., § 22, C, col. 284, ap. Op. Atha
nasius, T. 1, Pat. Gr. T. 25.

For what has been done that is a just
cause of offence ? or in what respect was
my letter to you such? Was it that we
invited you to be present at a council?
But this you ought rather to have received
with joy.

5°4

THE CATHOLIC FAITH.

Aid rovro xai oi kv Ty xard
Nixaiav psydXy dvvodw dvviXBov-
rs? iaidxoaoi ovx dvsv Bsov fiov-
Xydsw? dvvsxdipydav kv kripa dvv-
dSw rd rij? aporipa? kt-ErdZsdBai ,
iva xai oi xpivovrs? Xpd dcpBaXpwv
sxovrsi ryv idopivyv Ssvripav
xpidiv psrd addy? ddcpaXsia? k£e-
rdZwdi, x. x. X. — lb., D.
Ei ovv dXr/Bw? idyv xai xyv
avryv r/ysidBs xipyv xwv kaidxd-
awv, xai py ix xov peyeBov? xwv
adXewv, w? ypdcpsrs, xpivsrs tov?
kaidxoaov?, eSei rdv aexidz evpiv ov
prxpdv piveiv kv Ty xidrsvBsidy,
xai pi) kiovBeveiv pkv rd aeaidrev-
pevov, perafiaiveiv Sk Ei? rr)v pi)
iyxeipidBeidav, iva ri)? pkv aapd
Beov SoBsidy? xaracppovy, ri/v Sk
rwv dvBpwawv xsvoSo^iav dyaay-
dy.—lb., § 25, C, col. 289.
Aid. ri 8s aspi ri)? 'AXs^avSpiwv
'ExxXydia? pdXidra ovx iypdcpsro
i/uiv ; "H dyvoEirs, on rovro eBo?
f/v, apdrspov ypdcpsdBai ypiv, xai
diirw? 'ivBsv dpiZsdBai rd Sixaia ;
—lb., § 35, A.,' col. 308.
— Tov dSsXcpov xai dvvsaidxd-
aov pov 'ABavadiov. — Ep. Presbyteris
Alexand., § 52, B., lb.

Wherefore the Bishops assembled in
the great Council of Nicaea agreed, not
without the will of God, that the decisions
of one council should be examined in
another, in order that the judges, having
before their eyes that other trial which
was to follow, might be led to investigate
matters with the utmost caution, etc.
Therefore, if you truly believe that
all Bishops have the same and equal au
thority, and you do not, as you assert,
account of them according to the magni
tude of their cities ;, he that is entrusted
with a small city ought to abide in the
place committed to him, and not from dis
dain of his trust to remove to one that has
never been put under him ; despising that
which God has given him, and making
much of the vain applause of men.
Why was nothing said to us concern
ing the Church of the Alexandrians in par
ticular ? Are you ignorant that the custom
has been for word to be written first to
us, and then for a just sentence to be
passed from this place ?
My brother and fellow-bishop Atha
nasius.

COUNCIL OF SARDICA, • 344.
The third and fifth Canons of this Council granted what have been
called "Appeals to Rome." ¦ In regard' to the first Canon, it is noticeable
that the memory of St. Peter was to be honored if it seemed good to the
members of the Council. But if St. Peter and his successors, the Bishops
of Rome, had been always and by all regarded as infallible judges in
ecclesiastical matters, why have assembled a Council and passed such
a Canon? "This right of appealing to Rome was not universally
acknowledged at the time of the Synod of Sardica ; on the contrary, the
Eusebians themselves had only recently disputed this prerogative with
Pope Julius" (Hefele, p. 122, English edition). The first Canon does
not say that the Bishop of Rome was to decide the matter himself, but
was to " name judges," if he thought proper to order a fresh trial. But
even if these Canons made Julius and .his successors judges in ecclesi-

THE CATHOLIC FAITH.

5°5

astical matters, was Liberius' condemnation of Athanasius, in 357, an
infallible and ex cathedra act ? Du Pin says that the " Canons have
occasioned great disputes, which would quickly vanish if men would
confine themselves to the words of the Council " (Ecc. Hist., p. 260,
third London edition). He then goes on to say that the natural sense
of. the Canons in dispute was, " first, that the discipline which these
Fathers establish is new ; secondly, that they do not ,give the Bishop of
Rome power to judge the cause of a bishop in his own tribunal at
Rome ; but they only give him authority to inquire whether it were well
or ill determined " (lb.). " The Canons of the Council of Sardica were
never received by the Catholic Church as general laws. They were
never put into the Code of the Canons of the Universal Church,
approved by the Council of Chalcedon. The East never received
them. * * * The Popes only used them, and cited them under the
name of the Council of Nice to give them the greater weight and
authority" (Id., p. 261).

"Odio? kaidxoao? sias • — Ei Sk
apa n? kaidxdawv ev nvi xpdypan
Sdky xaraxpivEdBai xai vaoXap-
fidvsi eavrdv pr) daBp iv dXXd xa-
Xdv exuv to apaypa, iva xai avBi?
y xpidi? dvavswBy- Et Soxsi vpwv
ry~ dyday, nirpov tov daodrdXov
r^?' pvypyv npydwpsv , xai ypatpi)-
vai aapd, rovrwv xwv xpivdvrwv
IovXiw xw kaidxdaw 'Pwpy?, cadre
Sid xwv yeixviwvxwv xy laapxia
kxidxoawv , si Sioi, dvavswByvai
xd Sixadrypiov xai kaiyvwpova?
avrd? aapddxoi • si Sk py dvdryvai
Svvarai xoiovxov avxov eivai xd
apaypa, w? aaXivSixia? xpyZfiv,
xd daai, xsxpipiva py dvaXvsdBai,
xd 8i ovxa fiifiaia xvyxdvsiv. —
Canon 3, Bruns Can. Apost. et Concil.,
Pars 1, p. 90.
"Odio? iaidxoao? siasv • "Hpsdsv,
iv' si n? iaidxoao? xaTayysXBsiy,
xai dvvaBpoidBivxs? oi kxidxoxoi
xy? ivopia? rij? avri)? tov fiaBpov
avrdv dxoxivydwdi, xai wdasp ix-
xaXsddpevo? xaxacpvyy sal rdv
pdxapiwxaxov rij? 'Pwpaiwv ix-
xXydia? kaidxoaov , xai fiovXyBsiy
avrov Siaxovdai, Sixaidv te Eivai

Bishop Hosius said : If, therefore,
any one of the Bishops should think that
he had been condemned in any way, and
supposes he is not wrong, but right, and
that the sentence should be re-opened ; if
you think it good, let us honor the memory
of the Apostle Peter, and let those who
have examined the case write to Julius,
Bishop of Rome, so that the case may be
re-heard by the Bishops who are neighbors
to the province, if he thinks it necessary
to order a new trial, and let him appoint
judges ; but if he does not deem the mat
ter to be such that it should be re-opened,
let the former' sentence stand good.

Bishop Hosius said : It has been en
acted that if any Bishop should be accused,
and the Bishops of the region being gath
ered together, shall have deposed him ;
and if he shall have fled, as it were, an
appellant to the most blessed Bishop of
the Church of the Romans, and he should
be willing to hear him, and deem it just
to renew the examination of his cause ; let

506

THE CATHOLIC FAITH.

vopidy dvavswdadBai avrov zyv
k^izadiv rov apdypazo?, ypdcpsiv
zovzoi? zoi? dvvsaidxdaoi? xaxa-
&wdy zo'? dyxidzsvovdi zij iaap-
Xia, iva avroi iaipe.Xw? xai pszd
axpifisia? exadza Sispsvvydwdi xai
xazd zyv rrj? dXyBsia? aidnv ipy-
cpov aspi rov apdyparo? i^sviyxw-
div. Et Si n? d&wv xai adXiv
avrov rd apaypa dxovdBrjvai, xai
xij Sfydsi ry savrov rdv 'Pwpaiwv
kaidxoaov Sd^sisv dad rov iSiov
aXsvpov Xpsdfivripov? daodrsiXoi,
sivai kv Ty k^ovdia avrov rov kaid
xoaov, oasp av xaXwi exeiv Soxipd-
dy xai opidy Ssiv, daodraXyvai rovi
psrd twv kaidxdawv xpivovvrai,
exovrdi rs ri)v avBsvriav rovrov
aap' ov dasdrdXydav • xai tovto
Bsriov. Ei Si iiapxsiv vopidy apdi
ryv rov xpdyparoi iaiyvwdiv xai
dadcpadiv roii ixidxdxov, xoiydsi
oasp av rij kpcppovidrdry avrov
(iovX-y xaXwi exeiv 8d%y. 'Aas-
xpivavro oi kxidxoxoi • Td Xsx-
Bivra ypsdsv. — Can. 5, p. 92, lb.
From the fifth Canon the following facts are self-evident : (1)
The Bishops of the Province were to examine the case and decide it ;
(2) the Bishop of Rome was to send legates, who were to judge con
currently with the Bishops of the Province ; (3) the Bishops in the
Council decided the right to "appeal to Rome," so the belief of any
ex cathedra power residing in the Bishop of Rome, as successor of St.
Peter, could not have been known at that time.

him write to the brother-bishops who are
neighbors of the province, that they
should diligently and accurately examine
each particular and give their votes on the
cause, according to the trath of the mat
ter. And if any one deem it right that
his own cause should be re-heard, and if
the Bishop of the Romans should be
pleased at his request to send presbyters ;
then the said Bishop may be authorized to
do what he judges and decides to be best ;
and persons invested with his authority
may be sent by him to judge concurrently
with the Bishops of the province, and let
this rule be made. • But if he thinks that
those Bishops suffice for the cognizance
of fhe matter, and for pronouncing sen
tence, let him do as seemeth best to his
most prudent judgment. The Bishops
decided. The things spoken were en
acted.

LIBERIUS, BISHOP OF ROME.
Tavry ovv xy opoXoyia, dSsXipe
'ABavddie, xij ovdy pdvy xai dXy-
Bwi aidxei kv xij dyia xaBoXixy xai
daodxoXixy 'ExxXydia, si dpocppo-
vsi? poi, w? kal xpidsi Beov xai
Xpidrov ypdipov poi, si ovrw tppo-
vsi? xaBd xai ypsii, xai xd ida kv
xy dXyBivy aidxsi- iva xdyw asaoi-
Booi w, dSiaxpixwi aspi wv d!-ioii
xsXsvsiv poi. — Ep. ad Athan., ap. Op.
Athanasius, T. 4, col. 1441, 1444, BA.
(spurium), Pat. Gr. T. 28.

If therefore, brother Athanasius, you.
agree with me in this confession, which is
the true and only faith of the Holy Cath
olic and Apostolic Church, write to me, in
the presence of God and Christ, if you
think also just as we do, about the trae
faith ; in order that I may be undoubtedly
assured concerning those things which
you think good to command me.

TPIE CATHOLIC FAITH.

5°7

It might be well to add that "the. true and only faith of the Holy
Catholic and Apostolic Church," as given by Liberius, was nothing
more than the Catholic doctrine of the Holy Trinity.
HILARY, A ROMAN DEACON.
In Galat. 2:11, col. 369, Op. Ambros., T. 2, Pars 2, Pat. Lat. T.
17 ; concerning the resistance St. Paul offered to St. Peter. As the
Latin is virtually the same as that given under Ambrose, see pages 509,
"Though there has been no book printed under the name of this
Hilary, yet the learned have attributed to him the Commentary upon the
Epistles of St. Paul, which bears the name of St. Ambrose" (Du Pin,
Eccl. Hist., vol. 2, p. 189, English edition).

OPTATUS, BISHOP OF MILEVIS.

Ergo probavimus eam esse Ecclesiam
catholicam, quae est in toto terrarum orbe
diffusa ; ejus jam commemoranda sunt
ornamenta : et videndum ubi sint quinque
dotes, quas tu sex esse dixisti : inter quas
cathedra est prima, ubi nisi sederit episco
pus, conjungi altera dos non potest qui
est angelus, etc. — Igitur negare non potes
scire te in urbe Roma Petro Cathedram
episcopalem esse collatam, in qua sederit
omnium Apostolorum caput Petrus ; unde
et Cephas appellatus est ; in qua una
cathedra unitas ab omnibus servaretur, ne
caeteri' Apostoli singulas sibi quisque de-
fenderent, ut jam schismaticus et peccator
esset, qui contra singularem cathedram
alteram collocaret. Ergo cathedram uni-
cam, quae est prima de dotibus, sedit prior
Petrus, etc. — De Schism. Donat., L. 2,
c 2, 3, col. 946, 947, 948, ABA., Pat.
Lat. T. n.

Therefore we have proved that that
is the Catholic Church which is spread
through the whole world. Now her marks
must be mentioned ; and we must see
where are the five gifts, which you have
said are six, among which the chair is
first. Unless a Bishop sit in this, another
gift, which is the Angel, cannot be added,
etc. — Therefore you cannot deny that you
know that in the city of Rome the Epis
copal chair was bestowed upon Peter, in
which Peter sat, the head of all the Apos
tles, whence also he was called Cephas.
In this one chair unity was observed by
all, lest the other Apostles should claim it
for themselves individually, so that he
would already be a schismatic and sinner
who should set up another chair agairTst
the one chair. Therefore Peter first oc
cupied the one chair, which is the first of
the gifts.

BASIL, BISHOP OF CAESAREA.
From Epistles to St. Athanasius :

Kal ydp Sri dq>EiXeii,xard xov?
doipwrdrovi twv iarpwv, xij? kai-

For you yourself know better than
any one can tell you, that, like the most

5o8

THE CATHOLIC FAITH.

peXsia? kx rwv xaipiwrdrwv ap-
xedBai, aavrd? axpifiidrepov avrd?
eaidradai. Ti 8' dv yivoiro rai?
xard ri)v oixovpivyv 'ExxXydiai?
rij? 'Avnoxeia? kavxaipiwrepov ; yv
ei dvvifiy apd? dpdvoiav kaiaveX-
Beiv, ovSkv kxwXvev, wdaep xscpa-
Xrjv kppwpevyv, aavrl tw dwpari
kaixopyyeiv rr/v vyisiav. — Ep. 66,
§ 2, B., col. 425, T. 4, Pat. Gr. T. 32.
"On xwv psv aXXwv xoi? aXsid-
xoi? k^apxsi xd xaB' kavxdv sxad-
rov aspidxoasiv ¦ doi Si ovx ixavdv
rovro, aXX' y pepipva doi aadwv
rwv 'ExxXydiwv rodavry, ody xai
ri)? iSiw? aapd rov xoivov Asdad-
rov ypwv kpaidr svBsidy? kxixsirai.
— Ep. 69, § 1, B., col. 429, lb.
"OBev n xai ypsi? dvpfiaXidBai
ry aspi rovro daovSy fiovXyBivxs?,
ivopidapsv kaixyS sioxdxyv dpxyv
xoi? apdypadi Swdsiv, si, wdasp
kai xopvcpi/v rwv oXwv ri)v di)v
dvaSpdpoipsv rsXsidryra, xai doi
dvpfiovXw rs xpy^a^Ms^a xa^ yy£-
pdvi rwv apd^swv. — Id., C, lb.
'Eipdvy 8k ypiv dxdXovBov kaid-
rsiXai tw kaidxdaw 'Pwpy?, kaid-
xiipadBai rd kvxavBa, xai Sovvai
yvwpyv. — Id., A., col. 432, lb.

skilful physicians, you must begin the
cure with the most vital parts. And what
can be more vital than Antioch to the
Churches of the whole world ? If this
could be restored by cqneord, nothing
prevents but that as a strong and healthy
head, it would procure soundness to the
whole body.

For most other men have enough to
do to look after what is under their own
charge : whereas this is not sufficient for
you : who have as great solicitude for all
the Churches, as for that, the burden of
which in particular has been laid upon
you by our common Lord.
Wherefore, also, when we desire to
devote ourselves to this matter, we think
that we shall make a very fitting begin
ning, if we resort to thy Perfection, as to
the summit of all things, and make use of
you as counselor and leader in those things
which are to be done.
And it seemed fitting to us to write
to the Bishop of Rome, requesting him to
visit these parts and to give his opinion.

"The disorders of Christendom," once said Mr. (now Cardinal)
Newman, "and especially of the East, and still more of Asia Minor,
were so great in Basil's day that a spectator might have foretold the
total overthrow of the Church " (Church of the Fathers, p. 90 ; quoted
by Allies). This being the case, St. Basil should have appealed to the
Bjshop of Rome to settle, by an ex cathedra utterance, " so violent a con
vulsion." In 372 a letter, written by the chief Bishops of the East, was
sent to the Bishops of Italy and Gaul, in which occurs the following :
— napovdia? dSsXcpwv aXsid-
vwv , wdrs aXypwpa sivai dvvdSov
rov? kaiSr/povvra?, iva pi) povov

kx rij? twv aaodrsiXavrwv dspvd-
ryro?, dXXd xai kx rov otxsiov
dpiBpov rd dtydaidrov s'xwdiv si?
SidpBwdiv. — Ep. 92, Basil, § 3, col. 481,
T. 4, Pat. Gr. T. 32-

Many brethren must come, so that
the comers may make up with us a numer
ous Council, that they may have sufficient
credit to work a reformation, not only
from the dignity of those who depute
them, but from their own number.

THE CATHOLIC FAITH.

509

GREGORY NAZIANZEN, BISHOP OF CONSTANTINOPLE
Speaking of St. Athanasius, this author says :
— Tyv xov Xaov aposSpiav aid-
rsvsrai, ravrov Sk eiasiv , xy? oi-
xovpivy? addy? kaidradiav. Kal

He is entrusted with the presidency
of the people ; that is to say, with the
rule of the whole world. And I cannot
say whether he received the priesthood as
the reward - of virtue, or to be the source
and life of the Church.

ovx sxoo Xiyeiv, adrspov apery?
aBXov, y ri)? 'ExxXydia? ayyi/v xai
Z<*>yv, r^r ispwdvvyv Xapfidvsi. —
Orat. 21, col. 1083, D., T. I, Pat. Gr.
T. 35-
AMBROSE, BISHOP OF MILAN.
The heresy of Palladius and Secundianus was condemned by the
Council of Aquileia, and not by an appeal to the Bishop of Rome
(Gesta Cone. Aquileiensis, col. 955, Op. Ambros., T. 2, pars 1, Pat. Lat
T. 16).

At certe si vel Scripturarum seriem
divinarum, vel Vetera tempora retracte-
mus, quis est qui abnuat in causa fidei, in
causa, inquam, fidei episcopos solere de
imperatoribus Christianis, non imperatores
de episcopis judicare? — Ep. 21, § 4, col.
1046, A., T. 2, Pars I, Pat. Lat. T. 16.
Domino dilectissimo fratri Syricio
papae, etc.
Recognovimus litteris Sanctitatis tuae
boni pastoris excubias qui fideliter com-
missam tibi januam serves, et pia sollicitu-
dine Christi ovile custodias, dignus quem
oves Domini audiant et sequantur : et ideo
quia nosti oviculas Christi, lupos facile
deprehendes, et occurres quasi providus
pastor ne isti morsibus perfidiae suae fer-
alique ululatu Dominicum ovile disper-
gant. — Ep. 42, § 1, col. 1172, AB., lb.

Cum autem venisset Petras Antioch-
iam, in faciem illi restiti ; quia reprehensus
erat. Post concordiam societatis, et hon-
orificentiam primatus, quam sibi invicem
per gratiam Dei detulerant ; nunc inter-
veniente causa negligentiae vel erforis,
dissidere inter se videntur apostoli, non in
propria causa, sed in sollicitudine Eccle
siae. In faciem, inquit, illi restiti. Quid

Assuredly, if we revert to the volume
of Holy Scripture, or to the time of old,.
who is there who will deny that in a cause
of the Faith, in a cause, I say, of the
Faith, Bishops are wont to judge Christian
emperors, not emperors to judge Bishops?
To their lord, their dearly-beloved
brother, Pope Siricius, etc.
In your Holiness' letter we recog
nized the vigilance of a good shepherd,
for you faithfully guard the door which
has been entrusted to you, and with pious
solicitude watch over the fold of Christ,
being worthy to be heard and followed by
the sheep of the Lord. Knowing, there
fore, the lambs of Christ, you will easily
discover the wolves, and meet them as a
wary shepherd, so as to keep them from
scattering the Lord's flock by their per
fidious bites and dismal barking.
But when Peter was come to Antioch,
I withstood him to the face, because he
was to be blamed. After the peace of
union, and the honor of the primacy,
which by the grace of God, they mutually
bestowed upon each other : the Apostles
now seem to be divided among them
selves, by reason of heedlessness or error,
not on their own account, but out of solic-

5i°

THE CATHOLIC FAITH.

est hoc, nisi in praesentia ei'conradixit ? Et
qua causa subjunxit dicens : Quia repre-
hensus erat ? Reprehensibilis utique ab
evangelica veritate, cui hoc factum adver-
sabatur. Nam quis eorum auderet Petro
primo apostolo, cui claves regni caelorum
Dominus dedit, resistere ; nisi alius talis,
qui fiducia electionis suae sciens se non
imparem, constanter improbaret, quod ille
sine consilio fecerat. — Com. in Ep. ad
Galat., c. 2, v. n, col. 217, AB., Op.,
T. 2, ed. Paris, 1690.

Quamquam igitur tui me terreat mag
nitude, invitat tamen humanitas. A Sa-
cerdote victimae salutem, a Pastore prae-
sidium ovis flagito. Facessat invidia :
Romani culminis recedat ambitio, cum
successore Piscatoris et discipulo crucis
Ioquor. Ego nullum primum, nisi Chris
tum sequens, Beatitudini • tuae, id est,
cathedra Petri, cummonione consocior.
Super illam petram aedificatam ecclesiam
scio. Quicumque extra hanc domum ag-
num comederit, profanus est. — -Non novi
Vitalem, Meletium respuo, ignoro Paul-
inum. Quicumque tecum non colligit,
spargit ; hoc est, qui Christi non est, Anti-
christi est. — Ep. 15, ad Damasum Papam,
§ 2, T. 1, col. 355, 356, Pat. Lat. T. 22.
Orate igitur Dominum, ut quod in
Graeco placet, in Latino non displiceat, et
quod totus Oriens miratur et praedicat,
laeto sinu Roma suscipiat. Praedicatio-
nem quoque cathedrae Marci Evangelistae
cathedra Petri Apostoli sua praedicatione
confirmet. — Ep. 97, ad Panun. et Marc,
§ 4, col. 792, lb.
— Praesertim cum libere in praefa-
tione confessus sim, Origenis commenta
ries me esse secutum, et vel mea vel aliena
dictasse, et in fine ejusdem capituli quod
reprehendis, scripserim : ' Si cui iste non
placet sensus, quo nee Petrus peccasse,

itude for the Church. I withstood him to
the face, he said. What is this but that I
contradicted him to his face? And for
what reason did he add, saying, Because
he was to be blamed ? Assuredly he was
blamable on account of evangelical truth,
to which his action was opposed. For
what one of them would have dared to
have resisted Peter, the first apostle, to
whom the Lord gave the keys of the king
dom of heaven, except another such who,
knowing that he himself was not unequal
in the validity of his own election, firmly
blamed what he had done without judg
ment or unadvisedly.
ST. JEROME, PRIEST.
Therefore, though your greatness ter- -
rifles me, yet your kindness invites me.
From a Priest I demand the safety of the
victim ; from a Shepherd the protection of
the sheep. Let jealousy be done with :
let ambition recede from the Roman
height : I speak with the successor of the
Fisherman and the disciple of the Cross.
I, following none as chief but Christ, am
associated in communion with thy Bless
edness ; that is, with the chair of Peter.
Upon that rock I know that the Church is
built. Whoever eats the lamb outside this
house is profane. — I know not Vitalis ;
Meletius I reject ; I am ignorant of Paul-
inus. Whoever does not gather with thee,
scatters ; that is, he who is not of Christ
is of Antichrist.
Pray, therefore, the Lord, that what is
pleasing in Greek, in Latin may not be
displeasing ; and what the whole East has
regard for and preaches, Rome may re
ceive with joyful heart. May the chair of
Peter the Apostle, by its own preaching,
confirm also the preaching from the chair
of Mark the Evangelist.
Especially since I have in the preface
openly acknowledged that I had followed
the commentaries of Origen, and had dic
tated either my own view or that of others,
and had written at the end of the same
chapter with which you find fault : ' If

THE CATHOLIC FAITH.

5H

nee Paulus procaciter ostenditur arguisse
majorem ; debet exponere, qua consequen-
tia Paulus in altero reprehendat quod ipse
{-.commisit.' — Ep. Papae Augustino, inter
Ep. August., Ep. 75, c. 3, § 4, col. 253,
T. 2, Pat. Lat. T. 33.

any one be , dissatisfied with the interpre
tation here given, by which it is shown
that neither did Peter sin, nor did Paul
rebuke presumtuously a greater than him
self, he is bound to show how Paul could
consistently blame in another what he
himself did.'

SIRICIUS, BISHOP OF ROME.
It has been doubted if the epistle, from which the following
extracts have been taken, was really written by -Siricius. Tillemont
makes it probable that it was written by that Bishop (note, page 339,
Oxford edition of Ambrose's Letters). It is included among the epistles
of Ambrose, though certainly not written by him.

De Bonoso direxistis episcopo, quibus
vel pro veritate, vel pro modestia nostram
sententiam sciscitari voluistis. — Ep. de
causa Bonosi, end of Ep. 56, Op. Am-
bros., col. 1222, 1223, § 1, T. 2, Pars 1,
Pat. Lat. T. 16.
Ideo primum est, ut ii judicent qui
bus judicandi facultas est data ; vos enim
totius, ut scripsimus, synodi vice dicerni-
tis ; nos quasi ex synodi auctoritate judi-
care non convenit. — Id., § 2, lb.

You have written concerning Bishop
Bonosus, in which (letter), either from
(love of) truth or modesty, you inquire
our opinion.

The first point, therefore, is that judg
ment should be given by those to whom
the power of judging has been given ; for
you, as we have said, judge in place of
the entire Synod ;'as to ourselves, it does
not befit us to judge as though by the
authority of the Synod.

Following is a portion of a note in Migne's edition of the works
of Ambrose :

Holstenius in Collatione Romana illas
ascribit Syricio : sed utrum MSS. aliquo-
rum auctoritatem, an vero Baronii conjec-
turam secutus, ei propriam quoque adjec-
tam voluerit, incertum manet. — Col. 1222,
lb.

Holstenius, in his Roman Collation,
ascribes these to Syricius : but whether,
following the authority of some MSS., or
indeed the conjecture of Baronius, he
thought fit that it should be attributed to
him as his, remains uncertain.

At the end of Epistle 56, Ambrose had said :

Sane referendum arbitramur ad sanc
tum fratrem nostram Romanae sacerdotem
Ecclesiae ; quoniam praesumimus ea te
judicaturum, quae etiam illi displicere
nequeant. — Ep. 56, § 7, col. 1222, T. 2,
lb.

Moreover, we are of an opinion that
it will be well for you to refer to our holy
brother the priest (Bishop) of the Roman
Church ; for we do not doubt that you will
determine those things which will not dis
please him also.

512

THE CATHOLIC FAITH.

JOHN CHRYSOSTOM, BISHOP OF CONSTANTINOPLE.
Ad Stagir., L. i, c. 7, col. 441, T. 1, Pars 1, Pat. Gr. T. 47, as cited
on page 396.
Kai opa aw? ovx dcpiydiv av
rov? dad tov vopov ravra dxov-
eiv, dXXd aap' eavrov, eixwv •
Kpivw kyw, rovridnv, k£ kpavrov,
ovxi aapd rov vopov dxovda?.
Eira Xoiadv xoivdv rd Soy pa yivs-
rai.- — In Acta Apost., Hom. 33, § 1,
col. 239, T. 9, Pat. Gr. T. 60.
Ovrw? ovSsi? rvcpo? yv kv rij
'ExxXydia, dXXd aoXXij y svra&a.
Kai dpa psra nirpov navXo?
cpBiyysrai, xai ovSsi? kaidropiZsi-
'Idxwfio? dvixsrai, xai ovx dao-
aySd • kxsivo? ydp yv r?)*' dpxyv
iyxsxsipidpiv 0?. — Id., § 2, col. 240, lb.
"Easira psrd rpia sry dvyXBov
si? 'IspoddXvpa idropydai nirpov.
Ti ravry? xaasivocppovidxspov yi-
voix' dv xij? ipvxy?; Msxd xodavxa
xai roiavra xaropBwpara, pySiv
nirpov Ssopsvo?, pySk rij? kxsivov
q)wvy?, dXX' iddnpo? wv avrw
(aXiov ydp ovSkv kpw riw?), opw?
dvipxsrai w? apd? peiZova xai
apedfivrepov • xai rij? daoSypia?
avrw rij? exsi yivsrai airia y id-
ropia nirpov pdvy. 'Opa? aw?
r^ apodyxovdav avroi? daovipsi
npi/v, xai ov povov dpsivw, dXX'
ovSk idov kavrdv kxeivwv eivai
vopiZei; Kai tovto kx rij? dxoSy-
pia? ravry? SyXov. KaBdaep ydp
vvv aoXXoi twv aSsXcpwv twv
r'/psripwv apd? dyiov? dvSpa? dao-
Sypovdiv, ovrw xai navXo? apd?
nirpov tots Siaxsipsvo? daysi ¦
paXXov Si xai aoXXw raasivdrs-
pov. Oi psv ydp vvv wcpsXsia?
svsxsv daoSypovdiv - d Si paxdpio?
tote kxsivo?, ovx <">S paByddpsvd?
n ap' avrov, ovSs w? SidpBwdiv
riva Ss^dpsvo?, dXXd Sid rovro po
vov, wdrs iSsiv avrdv xai npijdai
ry aapovdia. — Com. in Epist. ad Galat.,
c. 1, § 11, col. 631, T. 10, Pat. Gr. T. 61.

And see how he does not let them
hear these things from the Law, but from
himself, saying, 'I judge,' that is, from
myself, not having heard them from the
Law. Then the decree is made in com
mon.

Thus there was no folly in the Church,
but good discipline. And see, after Peter,
Paul speaks, and none silenceshim ; James
waits patiently, and does not start up ; for
he was invested with the chief authority. '

Then after three years I went up to
Jerusalem to see Peter. What can be
more lowly than such a soul ? After such
successes, wanting nothing of Peter, not
even his assent, but being of equal dignity
with him (for at present I will say no
more), he comes to him as his elder and
superior ; and the learning of Peter only
was the cause of the visit to him there.
Seest thou how he renders to them the
becoming honor, and thinks himself to be
not only not better, but not even equal to
them? And this is evident from the jour
ney. For Paul was induced to visit Peter
by the same feeling from which many of
our brethren sojourn with holy men ; or
rather by an humbler one. For these
make the journey for their own gain ; but
this blessed man, not for his own instruc
tion or correction, but merely for the sake
of beholding and honoring him by his
presence.

THE CATHOLIC FAITH.

51;

noXXol twv daXwi dvayivwd-
xdvrwv Tovri to pyxdv xy? 'Eaid-
roXij?, vopiZovdi xov nixpov xdv
navXov xaxyyopsiv vadxpidiv ¦
dXX' ovx sdri ravra, ovx idriv,
daays. — Aid xai navXo? kaiaXyx-
tei, xai nirpo? dvixsrai, iva ky-
xaXovpivov rov SiSadxaXov xai
tivywvro?, EvxoXwrspov oi paByral
psxaBwvrai. Ei ydp, pySsvd? ys-
vopivov toiovxov, aapyvsdsv d
navXo?, ovSiv av stpyddaxo piya-
vvv Sk dcpoppyv Xafiwv iainpy-
dsw? dcpoSporipa?, aXsiova roi?
paByrai? nixpov xdv cpdfiov ivi-
Byxs. Kal ydp si pkv dxovwv
xavxa nixpo? dvxiXsys, xaXwi dv
xii kpipipaxo, coi xiji oixovopiai
dvaxpsaopivyi ¦ vvvl 8k, kxeivov
pkv kaixipwvxo?, rovrov Sk diywv-
xo?, aoXv? xoii £| 'lovSaiwv cpdfioi
kyivsxo. — Id., c. 2. § 4, col. 640, 641,
lb.

Many, on a superficial reading of this
part of the Epistle, suppose that Paul
accused Peter of acting a part. But this
is not so, it is not so, far from it. — Where
fore Paul rebukes, and Peter submits, that
when the master is blamed and keeps
silence the disciples may more readily come
over. Without this occurrence Paul's ex
hortation would have had little effect ;, but
the occasion hereby afforded of delivering
a severe reproof, impressed Peter's disci
ples with a more lively fear. Had Peter
disputed, hearing these things, he might
justly have been blamed for violating the
understanding between them ; but now
that the one reproves and the other keeps
silence, the Jewish party are filled with
serious alarm.

COUNCIL OF CONSTANTINOPLE, 381.
Dr. Weninger says : " This Council was, at first, nothing more than
a provincial Synod, and if it now holds a higher rank, that distinction,
as the ingenious Gerbert remarks, is altogether due to the authority of
the Popes, who confirmed its Canons. It was convened by Damasus,"
etc. (Infallible Authority of the Pope, pp. 109, no). It is true that the
third Canon, passed by this Council, was rejected by successive Bishops
of Rome — Leo, Gelasius, Gregory I., Nicholas I. (Pusey on the Coun
cils, p. 320). Hefele says : " Theodosius summoned a large Synod to
meet at Constantinople," and that " Baronius and others have tried to
prove that Pope Damasus really summoned this Synod, since its mem
bers had themselves said : ' They had assembled in Constantinople in
accordance with a letter from Damasus to the Emperor Theodosius the
Great.' We do indeed find this in a Synodal Letter to Theodoret [v.,
c. 9], which, however, does not emanate from this, but from a second
Constantinopolitan Synod of 382 " (Hist, of Councils, pp. 342, 343,
English edition).
The Council met to condemn the Apollinarian and Macedonian
heresies. We are inclined to think that this should have been done
by an infallible Pope. The Council made certain additions to the

5i4

THE CATHOLIC FAITH.

Nicene Creed. Surely this too was part of the duty of an infallible
Pontiff.

Socrates. — MySkv Sk d fiadiXsv?
vaspBipsvo?, dvvoSov eaidxoawv
ri)? avrov aidrsw? dvyxaXsi, kai
rd xparvvai ryv iv Nixaia aidnv,
x. r. A.— H. E., L. 5, c 8, col. 576, Pat.
Gr. T. 67.

After this, the emperor without delay
summoned a synod of Bishops of his own
faith, in order that the Nicene faith might
be established.

The Council requested the emperor to confirm its decisions :

— Kai on dvvsXBdvrs? si? r^y
Kwvdravrivov adXiv xard rd
ypdppa rij? di)? svdEfisia?, apwrov
pkv dvsvswddpsBa r^r apd? dXXy-
Xov? dpdvoiav ¦ eaeira Si xai dvv-
rdpov? opov? k^Ecpwvydapsv, xyv
xe xwv xaxipwv aidxiv xwv kv
Nixaia xvpwdavxs?, xai xd? xax'
avrij? kxcpvsida? aipidsi? dvaBspa-
xidavxs?. npd? Sk xovxoi?, xai
vxkp xy? Evra^iai twv kxxXydiwv
pyrovi xavdvai wpidapsv ¦ dasp
daavra twSe ypwv tw ypdppan
vasra^apsv. AsdpsBa roivvv ri)?
dy? EvdsjiEia? kxixvpwByvai ry?
dvvoSov rrj? ipi/cpov ' iv' wdxsp roi?
rij? xXydsw? ydppadi r^ 'ExxXy
diav rsripyxa?, ovrw xai rwv Sot--
dvrwv kaidcppayidy? rd reXo?. —
Labbe. Concil., T. 2, col. 945, 946, quoted
by Migne, Pat. Lat. T. 13, col. 544, AB.

And having come to the city of Con
stantine, according to the letter of thy
Piety, we first renewed mutual concord
among one another, and then we put forth
short definitions, confirming the faith of
the Fathers at Nicaea, and condemning
the perverse heresies that had sprung up
against it. And in addition to these
things, and for the discipline of the
Church, we enacted certain causes ; all
of which we have appended to this letter
of ours. Therefore we beseech thy Piety
to ratify the decree of the Synod ; that
as thou hast honored the Church by the
letters convoking the Council, thus thou
should seal the end of the things decreed
by it.

It is but just to state that Damasus, Bishop of Rome, wrote two
epistles against the Apollinarian and other heresies (Theodoret Eccl.
Hist., L. 5, c. 10, n). But we are left in doubt whether these were
ex cathedra, as Damascus did not, according to Fessler, " express his
intention " of speaking ex cathedra.

Damasus, Bishop of Rome. — Tivwd-
xsrs roivvv, on rdv adXai Tipd-
Bsov , rdv fiifiyXov, rdv paByryv
'AaoXivapiov tov aipenxov, psrd
rov ddsfiov? avrov Sdyparo? xa-
BsiXopsv, xai ovSapw? Xidrsvopsv
avrov xd Xsiipava Xdyw nvi rov
Xoixov idxvsiv. — Ti roivvv xdXiv

Know then, that we have condemned
Timothy, the impure, the disciple of the
heretic Apollinaris, with his impious doc
trines, and we hope none of his sect will
arise in future. — Why then should you
seek over again for me to depose Tim
othy ? (He has been already deposed)
by the judgment of the apostolic chair,

THE CATHOLIC FAITH.

515

Peter, Bishop of Alexandria, being pres
ent.

aap kpov Zyrsirs ri/v xaBaipsdiv
TipoBiov ; Kai ivravBa xpidsi ri)?
dacdroXixij? xaBiSpa?, aapdvro?
xai ilirpov rov kaidxoaov rij? 'AX-
s^avSpiwv aoXsw?. — Theodoret Eccl.
Hist., L. 5, c. 10, col. 1220, 1221, T. 3,
Pat. Gr. T. 82.

AURELIUS AUGUSTINE, BISHOP OF HIPPO.

Quapropter non ideo Petrum emenda-
vit, quod paternas traditiones observaret :
quod si facere vellet, nee mendaciter
nee incongrue faceret ; quamvis enim jam
superflua, tamen solita non nocerent : sed
quoniam Gentes cogebat Judaizare, quod
nullo modo posset, nisi ea sic ageret, tan
quam adhuc etiam post Domini adventum.
necessaria saluti forent ; quod vehementer
per apostolatum Pauli Veritas dissuasit.
Nee apostolus Petrus hoc ignorabat ; sed
id faciebat, timens eos qui ex circumcis-
ione erant. Ita et ipse vere correctus est,
etc. — Ep. 40, c. 4, § 5, col. 156, T. 2,
Pat. Lat. T. 33.

— Ecce putemus illos episcopos, qui
Romae judicarunt, non bonos judices fu
isse ; restabat adhuc plenarium Ecclesiae
universae concilium, ubi etiam cum ipsis
judicibus causa posset agitari, ut si male
judicasse convicti essent, eorum sententiae
solverentur. — Ep. 43, c. 7, § 19, col. 169,
lb. Si autem verum scripsit Paulus, verum
est quod Petrus non recte tunc ingredie-
batur ad veritatem Evangelii. Id ergo
faciebat quod facere non debebat ; etc. —
Ep. 82, c. 2, § 7, col. 278, lb.

Wherefore, he did not rebuke Peter
because he observed the customs of his
ancestors — which, if he had wished to do,
he might have clone without deceit or in
consistency, for, although now superflu
ous, yet they were not hurtful to one accus
tomed to them — but since he was compel
ling, the Gentiles to be Judaizers, which
he could not do otherwise than by so act
ing in regard to them as if their observance
was, even after the Lord's coming, still
necessary to salvation, against which, truth
protested through the apostolic office of
Paul. Nor was the Apostle Peter igno
rant of this, but he did it through fear of
those who were of the circumcision. And
thus was he truly corrected, etc.
Let us suppose that those bishops
who decided the case -at Rome were not
good judges ; there still remained a plen
ary Council of the universal Church, in
which these judges themselves might be
put on their defence : so that, if they were
convicted of mistake, their decisions might
be reversed. But if Paul wrote what was true, it is
true that Peter was not then walking
uprightly, according to the truth of the
Gospel. He was therefore doing what he
ought not to have done.

Extracts from an epistle to Pope Celestine :

Existunt exempla, ipsa Sede Apos-
tolica judicante, vel aliorum judicata fir-
mante, quosdam pro culpis quibusdam,
nee episcopali spoliatos honore, nee relic-
tos omnimodis impunitos. — Papae Coeles-
tino ; Ep. 209, § 8, col. 955, lb.

There are cases on record in which
the Apostolic See, either pronouncing
judgment or confirming the judgment of
others, sanctioned decisions by which per
sons, for certain offences, were neither
deposed from their episcopal office, nor
left altogether unpunished.

5i6

THE CATHOLIC FAITH.

Judicia quippe illis, et publicas potes-
tates, et militares impetus tanquam exse-
cuturos apostolicae Sedis sententiam, sive
ipse, sive rumores creberrimi comminan-
tur, ut miseri homines christiani catholici
graviora formident a catholico episcopo,
quam, cum essent haeretici, a catholico-
rum imperatorum legibus formidabunt.
Non sinas ista fieri, obsecro te per Christi
sanguinem, per Apostoli Petri memoriam,
qui Christianorum praepositos populorum
monuit ne violenter dominentur in fratres.
—Id., § 9, col. 956, lb.

Jam enim de hac causa duo concilia
missa sunt ad Sedem Apostolicam : inde
etiam rescripta venerunt. Causa finita est :
utinam aliquando finiatur error ! Ergo ut
advertant monemus, ut instruantur doce-
mus, ut mutentur oremus. — Serm, 131, c.
10, § 10, col. 734, T. 5, Pars 1, Pat. Lat.
T. 38. Petrus autem simulatione sua tan
quam . in Judaismo salus esset, cogebat
Gentes judaizare.- — Petri ergo simulatio
libertati Pauli non est comparanda. Et
ideo Petrum amare debemus libenter cor-
rectum, non autem astruere etiam de Pauli
auctoritate mendacium : qui et Petrum
coram omnibus in rectam viam revocavit,
etc. — De Mend., c. 5, § 8, col. 493, T. 6,
lb., T. 40.
Nam in Epistola ad Galatas, quae uti
que sicut caeterae ad doctrinam religionis
pietatisque conscripta est, illo loco dicunt
eum esse mentitum, ubi ait de Petro et
Barnaba, cum vidissim'quia non recte in-
grediunter ad veritatem Evangelii. Cum
enim volunt Petrum ab errore, atque ab
ilia in quam inciderat, viae praVitate de-
fendere ; ipsam religionis viam in qua
salus est omnibus, confracta et comminuta
Scripturarum auctoritate conantur ever-
tere. — Id., c. 21, § 43, col. 517, 518, lb.

For either from himself, or at least
from very frequent rumors, threats are held
out against them that the courts of justice,.
and the public authorities, and the vio
lence of the military, are about to carry
into force the decision of the Apostolic
See ; so that these unhappy men, being
now Catholic Christians, dread greater
evils from a Catholic Bishop than those
which, when they were heretics, they
dreaded from the laws of Catholic em
perors. Do not permit these things to be
done, I implore you, by the blood of
Christ, by the memory of the Apostle
Peter, who has warned those placed over
Christian people against violently lording
it over their brethren.
For already two councils concerning
this question have been sent to the Apos
tolic See : and from thence also rescripts
have come. The cause is ended ; would
that the error be ended sometime 1 There
fore do we advise that they may take heed,
we teach that they may be instructed, we
pray that they may be changed.
But Peter, by his making as though
salvation consisted in Judaism, was com
pelling the Gentiles to Judaize. — Peter's
simulation, therefore, is not to be com
pared to Paul's liberty. And while we
ought to love Peter for that he willingly
received correction, we must not bolster
up lying even by the authority of Paul,
who recalled Peter to the right path in the
presence of them all .
For in the Epistle to the Galatians,
which like the rest was written for doc
trine of religion and piety, in that place
they say he told a lie, where he says, con
cerning Peter and Barnabas, ' When I
saw that they walked not uprightly, ac
cording to the truth of the Gospel.' For
while they wish to defend Peter from
error, and from that depravity of way into
which he had fallen, the very way of
religion in which is salvation for all, they,
by breaking and mincing the authority of
the Scriptures, do endeavor themselves to
overthrow.

THE CATHOLIC FAITH.

517

% ' Cum igitur tantum auxilium Dei tan
tum profectum fructumque videamus, dubi-
tabimusnos ejus Ecclesiae conderegremio,
quae usque ad confessionem generis hu-
mani ab apostolica Sede per successiones
episcoporum, frustra haereticis circumla-
trantibus, et partim plebis ipsius judicio,
-partim conciliorum gravitate, partim etiam
miraculorum majestate damnatis, culmen
auctoritatis obtinuit? Cui nolle primas
: dare, vel summae profecto impietatis est,
vel praecipitis arrogantiae. — De Utilit.
Credendi, c 17, § 35, col. 91, T. 8, lb.
42- Nee nos ipsi tale aliquid auderemus
asserere, nisi universae Ecclesiae concor-
dissima auctoritate firmati ; cui et ipse sine
dubio. crederet, si jam illo tempore, quaes-
itionis hujus Veritas eliquata et declarata
per plenarium concilium solidaretur. Si
enim Petrum laudat et praedicat ab uno
. posteriore collega patienter concorditerque
correctum, quanto citius ipse cum concilio
provinciae suae universi orbis auctoritati
,,patefacta veritate cessisset? — De Bapt'.
Cont. Donat., L. 2, c. 4, col. 129, T. 9,
lb., T. 43.

Sed sicut diligentius inquisita Veritas
docuit, quae post magnos dubitationis
fluctus ad plenarii concilii confirmationem
perducta est, etc. — Id., c. 7, § 12, col.
133, lb-
Neque enim Pharisaei caeci, quamvis
dicentes aliquando quod fieri debebat,
fcomparandi erant Apostolo Petro, quam
vis dicenti aliquando quod fieri non debe-
i'bat. Non solum autem istarum ariditas
[illius viriditati conferenda non est : sed
nee aliorum fructus illius ubertati adae-
quandus est. Gentes enim nemo judaizare
nunc cogit, nee ideo tamen quisquam nunc
in Ecclesia quantumlibet profecerit, Petri
apostolatui conferendus est. Quapropter
reddens debitam reverentiam, dignumque
honorem quantum valeo persolvens paci-

When, therefore, we see so great help
of God, so great progress and fruit; shall
we doubt to hide ourselves in the bosom
of that Church which even unto the con
fession of the human race from the apos
tolic See through succession of Bishops
— heretics in vain barking around her and
being condemned, partly by the judgment
of the very people, partly by the weight of
councils, partly also by the majesty of
miracles — has held the summit of author
ity ? To be unwilling to give to her the
first place, is either surely the height of
impiety or headlong arrogance.
Nor should we venture to assert any
thing of the kind, unless we were sup
ported by the unanimous authority of the
whole Church ; to which also he (Cyprian)
without doubt would have yielded, if at
that time the truth of that question had
been placed beyond dispute by the in
vestigation and decree of a plenary coun
cil. For if he quotes Peter as an example
for his allowing- himself quietly and peace
fully to be corrected by a younger col
league, how much more readily would he,
with the Council of his province, have
yielded to the authority of the whole
world, when the truth has thus been
brought to light ?
But, according to the teaching which
springs from a more careful investigation
into the truth, which, after great doubt
and fluctuation, was brought at last to the
decision of a plenary council, etc.
F'or neither were the blind Pharisees,
although they sometimes enjoined what
was right to be done, to be compared to
the Apostle Peter, although he enjoined
at times what was not right. But not only
is their dryness not to be compared to his
greenness, but even the fruit of others may
not be deemed equal to his fertility. For
no one now compels the Gentiles to Juda-
ize, and yet no one now in the Church,
however great his progress 111 goodness,
may be compared with the apostleship of
Peter. Wherefore, rendering due rever-

5i8

THE CATHOLIC FAITH.

ficio episcopo etglorioso Martyri Cypriano,
audeo tamen dicere eum aliter sensisse
de schismaticis vel haereticis baptizandis,
quum postea Veritas prodit, non ex mea,
sed ex universae Ecclesiae sententia, ple-
narii concilii auctoritate roborata atque
firmata : sicut venerans pro sui merito
Petrum primum Apostolorum et eminen-
tissimum martyrum audeo tamen dicere,
non eum recte fecisse ut Gentes judaizare
cogeret. — Id., L. 6, c 2, § 3, col. 199,
lb.

To Boniface, Bishop of Rome
Cum vero non desinant fremere ad
dominiei gregis caulas, atque ad diripien-
das tanto pretio redemptas oves, aditus
undecumque rimari, communisque sit om
nibus nobis qui fungimur episcopatus
officio (quamvis ipse in ea praeemineas
celsiore fastigio) specula pastoralis : etc. —
Cont. duas Epist. Pelag., L. 1, c. 1, § 2,
col. 551, T. 10, Pars 1, lb., Pat. Lat. T. 44.

ence, and paying, so far as I can, the
fitting honor to the peaceful Bishop and
glorious Martyr Cyprian, I yet venture to
say that his view concerning the baptism
of schismatics and heretics was contrary
to that which was afterwards brought to
light by a decision, not from me, but from
the whole Church, confirmed and strength
ened by the authority of a plenary coun
cil ; just as, while paying the merited
reverence to Peter, the first of the Apostles
and most eminent of the martyrs, I yet
venture to say that he did not do right in
compelling the Gentiles to Judaize.

Since, in truth, they do not cease to
growl at the entrances to the Lord's fold,
and from every side to tear open ap
proaches, with a view to tear in pieces the
sheep redeemed at such a price ; and since
the pastoral watch-tower is common to all
of us who discharge the office of the epis
copate (although you are prominent therein
on a loftier height), etc.

Century V.

CYRIL, BISHOP
'EasiSi/ Si pspivyxsv iv roi?
avroi?, rdxa Sr/aov xai iv x£ipodi
yiyovs, apodnBsi? dsi Svdcpypiai
ixi Svdcpypiai?, xai £,iva xai dXXd-
rpia aavrsX.wi i^yyovpsvo? Sdy-
para, d pr) oiSsv oXw? y ayia
xaBoXixy ExxXydia- kSixaiwdauev
vaopvydBivra rpirw ypdppan,
rovrw Sy tw aspcpBivn aapd te
ypwv, xai rov ddiwrdrov xai Bso-
dsfisdrdrov dSeXcpov ypwv xai
dvXXsir.ovpyov KsXsdrivov, rov rrji
psydXy? 'Pwpy? kaidxoaov. — Ep, ig,
ad Monachos Constan,, col. 128, A., T.
10, Pat. Gr. T. 77.
CELESTINE I., BISHOP OF ROME.
From an epistle to Cyril of Alexandria :

OF ALEXANDRIA.
But since he [Nestorius] has continued
in the same sentiments, or even in worse,
always adding blasphemy to blasphemy,
and introducing altogether strange and
foreign dogmas, which the Holy Catholic
Church has not at all known, we have
condemed him, admonished by a third
letter, namely this, sent forth from us, and
from our most holy and religious brother
and fellow-minister, Celestine, Bishop of
Great Rome.

~2vvacpBsidri? doi roivvv rij? av-
Bsvria? rov ypsripov Bpdvov, ry

Wherefore, joining the authority of
our See to yours, having used our place,

THE CATHOLIC FAITH.

519

itjpsripa SiaSoxy xpyGdpsvo?, rav- execute this sentence with strict sever
al' kxfiifiddsi? dxpifisi dreppdryn ity, etc.
Irj/i' dadcpadiv, x. z. X. — Ep. ad Cyril.,
ap. Epp. Cyril., Ep. 12, col. 93, A., L.
10, Pat. Gr. T. 77.
COUNCIL OF EPHESUS, 431.
This Council was convoked by the Emperor Theodosius the
Younger, to settle the Nestorian controversy. Cyril of Alexandria
presided. The Gospels were placed on a throne in the centre of the
assembly. The emperor was requested, by a letter, to give his royal
authority to the proceedings of the Council.
Extracts from Evagrius are taken from Valesius' edition of Jiis
history, edition 1695. The Latin instead of the Greek is given, as the
latter contained many abbreviations and old characters that are not
now used.

Evagrius. — Quae cum Cyrillus Alex-
andrinorum Episcopus, Vir celeberrimi
nominis, per litteras suas reprehendisset,
:;iisdemque respondisset Nestorius, ac ne
que iis, quae a Cyrillo, neque his, quae
a Celestino senioris Romanae Episcopo
scripta erant, acquiesceret, sed nihil veri-
tus, adversus universam Ecclesiam pro-
prium virus evomeret ; merito Cyrillus
petiit a Theodosio, qui tunc Orientis Im
perium administrabat, ut ejus mandate
prima Synodus Ephesi congregaretur, Im-
periaUbus litteris, tum ad Cyrillum ip
sum, tum ad omnes ubique sanctissima-
rum Ecclesiarum Episcopos missis. — Eccl.
Hist., L. 1, c. 3, C, Valesius' ed., p. 258.
— Divino Cyrillo Celestini quoque
Romanae urbis, uti supra diximus, Epis
copi vices gerente. — Id., c. 4, B., lb.,
P- 259-

When the well-known Cyril, the Bishop
of the Alexandrians, had censured these
things by his letters, and Nestorius had
replied to them, but neither to those which
were written by Cyril, nor those by Celes
tine, Bishop of the elder Rome, did he
pay any regard, but, fearing nothing, con
stantly poured forth poison on the whole
Church; Cyril justly sought from Theo
dosius, who at that time was ruling over
the Eastern Empire, that by his mandate
the first Synod of Ephesus should be
assembled, imperial letters being sent first
to Cyril himself, and then to all the
Bishops of the most holy Churches every
where. The holy Cyril occupied the post of
Celestine, who, as we have said' above,
was the Bishop of elder Rome.

Some have supposed Cyril was president alone ; others, that Celes
tine of Rome, by his legates ; others, Cyril and Celestine together ; and
others, Cyril and Memnon, Bishop of Ephesus. But this is a small
matter, as it makes nothing in favor of Papal Infallibility or of Appeals
to Rome. Celestine, previous to the Council, had, in conjunction with
a Roman synod, condemned Nestorius. Even if this was not done ex
cathedra, it was done officially. But the Roman decree fell into abey
ance, and Nestorius had to appear before the Council of Ephesus.

520

THE CATFIOLIC FAITH.

Evagrius. — Sancta Synodus adversus
Nestorium haec ad verbum pronuntiavit.
—Id., c. d, D., lb.

The holy Synod pronounced these
these things against Nestorius.

Below is an extract from one of Valesius' Annotations :

Valesius. — Cyrillum in Ephesino
Concilio Caelestini Romani Pontificis vi
ces gessisse satis constat. Certe in actis
ejus Concilii Cyrillus hoc titulo ubique
decoratur, etiam post adventum Legato
rum sedis Romanae, ut patet ex aetione
quarta ejusdem Concilii, ubi Legati Ro
mani statim post Cyrillum Alexandrinum
anti reliquos omnes Episcopos nominan-
tur. Duplici igitur nomine Cyrillus Ephe
sino Concilio praesedit, videlicet tanquam
Episcopus Alexandrinus, et tanquam Vi
carius Episcopi Romani. — Annotat. H. E.
Evag., t. 4, p. 55.

It has been sufficiently shown that
Cyril held the place of Celestine, the
Roman Pontiff, in the Council of Ephe
sus. Certainly, in the Acts of that Coun
cil, Cyril was honored with that title every
where, even after the arrival of the legates
of the Roman See, as is evident from the
fourth act of that same Council, where the
Roman legates immediately after nomi
nated Cyril of Alexandria before all of the
other Bishops. Therefore Cyril presided
at the Council of Ephesus under a two
fold appellation — as Bishop of Alexandria
and as Vicar of the Roman Bishop.

Evagrius speaks of a second Council of Ephesus, 449 :

Evagrius. — Huic Concilio praesidere
jussus est Dioscorus, Alexandrinae Eccle
siae post "Cyrillum Episcopus, etc. — Julius
item Episcopus, qui Leonis Episcopi Ro
mani vices gerebat. — Id., u. 10, CD., lb.,
p. 266. Scripta est ab eodem Imperatore con-
stitutio admodum pia quae relata est in
primo Justiniani libro, qui Codex dicitur,
estque numero tertia primi tituli. In qua
Theodosius, eum quem prius in deliciis
habuerat, sicut ipse Nestorius scribit,
divinitus incitatus, omnibus, ut ita dicam,
calculis.condemnavit, anathema ei denun-
tians his verbis, etc. — Id., c. 12, B., lb.,
p. 269.

At this Council, Dioscorus, Bishop
after Cyril in the Church of Alexandria,
was appointed to preside. — Julius, like
wise a Bishop, who held the place of Leo,
the Roman Bishop.
A constitution was composed by the
same ruler, very religious, which is con
tained in the first book of Justinian, called
the Code, and is third in number under
the first title. In which Theodosius,
moved by heaven^ condemned by votes,
as the saying is, him to whom he had be
fore been attached, as Nestorius himself
writes, threatening him with anathema, in
these words, etc.

ST. VINCENT OF LERINS.

In ipsa item Catholica Ecclesia magr
nopere curandum est ut id teneamus quod
ubique, quod semper, quod ab omnibus
creditum est. Hoc est etenim vere pro-
prieque catholicum, quod ipsa vis nominis
ratioque declarat, quae omnia fere uni-
versaliter comprehendit. Sed hoc ita de-
mum fiet, si sequamur universitatem, anti-

Likewise, in the Catholic Church itself
it is earnestly to be considered that we hold
that which hath been believed everywhere,
always, and by all. For that is truly
Catholic, as the very force and nature of
the word doth declare, which comprehend-
eth all things in general after an universal
manner. But this may be done in this

THE CATHOLIC FAITH.

521

quitatem, consensionem. Sequemur autem
universitatem hoc modo, si hanc unam
fidem veram esse fateamur quam tota per
orbem terrarum confitetur Ecclesia ; anti-
quitatem vero ita, si ab his sensibus nulla-
' tenus recedamus quos sanctos majores ac
patres nostras celebrasse manifestum est :
consensionem quoque itidem, si in ipsa
vetustate omnium vel certe pene omnium
sacerdotnm pariter et magistrorum defin-
itiones sententiasque sectemur. — Com
mon., c. 2, col. 640, Pat. Lat. T. 50.
Quid igitur tunc faciet Christianus
catholicus, si se aliqua Ecclesiae particula
ab universalis fidei communione praeci-
derit? Quid utique nisi ut pestifero cor-
ruptoque membro sanitatem universi cor
poris anteponat ? Quid- si novella aliqua
contagi'o non jam portiunculam tantum,
sed totam pariter Ecclesiam commaculare
conetur? Tunc item providebit ut anti-
quitati inhaereat, quae prorsum jam non
potest ab ulla novitatis fraude seduci.
Quid si in ipsa vetustate, duorum aut
trium hominum, vel certe civitatis unius
aut etiam provinciae alicujus error depre-
hendatur ? Tunc omnino curabit ut pau-
corum temeritati vel inscitiae, si qua sunt,
universaliter antiquitus universalis Concilii
decreta praeponat. Quid si tale aliquid
emergat ubi nihil hujusmodi reperiatur?
Tunc operam dabit ut collatas inter se
majorum consulat interrogetque senten-
tias, eorum duntaxat qui diversis licet tem
poribus et locis, in unius tamen Ecclesiae
Catholicae .communione et fide perman-
entes, magistri probabiles exstiterunt ; et
quicquid non unus aut duo tantum, sed
omnes pariter uno eodemque consensu
aperte, frequenter, perseveranter tenuisse,
scripsisse, docuisse cognoverit, id sibi
quoque intelligat absque ulla dubitatione
credendum. — Id., c. 3, col. 640, 641, lb.
Cum ergo undique ad novitatem rei
cuncti reclamarent, atque omnes quaqua-
versum sacerdotes pro suo quisque studio
reniterentur, tunc beatae memoriae Papa

way, if we follow Universality, Antiquity,
Consent. Universality we shall follow
thus, if we profess that one faith to be
true, which the whole Church throughout
the world confesses ; Antiquity thus, if
we part not in any way from those senses
which it is plain our holy ancestors and
Fathers held ; likewise Consent, if in this
very antiquity itself we hold the defini
tions and opinions of all, or at any rate
almost all, the priests and doctors together.
What then shall a Catholic Christian
do, if some small part of the Church* cut
itself off from the communion of the uni
versal faith ?. What else but prefer the
health of the whole body before the pes
tiferous and corrupt member? What if
some new affection goeth. about to corrupt
not in this case only a little part, but the
whole Church ? Then likewise shall he
regard and cleave unto Antiquity, which
can now no more be seduced by any crafty
novelty. What if in Antiquity itself he
found some error of two or three men, or
haply of some one city or province ? Then
he shall diligently take care that he prefer
the universal decrees and determinations
of an ancient General Council, if such
there be, before the temerity or folly of a
few. What if some such case happen
where no such thing can be found ? Then
he shall labor to refer to and consult the
opinions of the F'athers, compared with
each other, those only, who, though they
lived in different times and places, yet
remaining in the communion and faith
of one Catholic Church, were approved
masters : and whatsoever he shall per
ceive, not one or two, but all jointly with
one consent, plainly, usually, constantly
to have holden, written and taught, that
let him know ought, without scruple or
doubt, to be believed.
When, therefore, everywhere all ex
claimed against the novelty of the thing,
and all priests in all places, each one ac
cording to his zeal, did oppose ; then Pope

522

THE CATHOLIC FAITH.

Stephanus Apostolicae Sedis antistes, cum
caeteris quidem collegis suis, sed tamen
prae caeteris restitit, dignum, ut opinor,
existimans si reliquos omnes tantum fidei
devotione vinceret quantum loci auctori
tate superabat. — Id., c. 6, col. 645, 646,
lb. Christi vero Ecclesia, sedula et cauta
depositorum apud se dogmatum custos,
nihil in his unquam permutat, nihil min-
uit, nihil addit, non amputat necessaria,
non apponit superflua, non amittit sua,
non usurpat aliena ; sed omni industria
hoc unum studet ut Vetera fideliter sapien-
terque tractando, si qua sunt ilia antiqui-
tus informata et inchoata accuret et poliat ;
si qua jam expressa et ennucleata consoli-
det, firmet ; si qua jam confirmata et
definita, custodiat ; etc. — Id., c. 23, col.
669, lb.

Quonam modo in Scripturis Sanctis
veritatem a falsitate discernent ? Hoc
scilicet facere magnopere curabunt, quod
in principio Commonitorii istius sanctos
et doctos viros nobis tradidisse scripsimus,
ut divinum Canonem secundum universa
lis Ecclesiae traditiones et juxta Catholici
dogmatis regulas interpretentur ; in qua
item Catholica et apostolica Ecclesia se-
quantur necesse est universitatem, anti-
quitatem, consensionem. — Id., c. 27, col.
674, lb.
' Atque ideo quascumque illas antiqui-
ores vel schismatum vel haereseon pro-
fanitates nnllo modo nos oportet nisi aut
sola, si opus est, Scripturarum auctoritate
convincere, aut certe jam antiquitus uni
versalibus sacerdotum cathohcorum Con-
ciliis convictas damnatasque vitare. — Id.,
... 28, col. 675, lb.
Item diximus in ipsa Ecclesiae vetus
tate duo quaedam vehementer studioseque
observanda quibus penitus inhaerere de-
berent quicumque haeretici esse nollent :

Stephen, of blessed memory, Bishop of the
Apostolic See, resisted with the rest of his
colleagues, but yet more than the others,
thinking it proper, I suppose, to excel all
the others in devotion towards the faith,
as he was superior in authority of place.
Truly the Church of Christ, a care
ful and diligent keeper of doctrines com
mitted to her, never changes anything in
these, diminishes nothing, adds nothing ;
what is necessary she does not take away,
what is superfluous she does not put on,
what is her own she does not lose, what is
foreign she does not usurp ; but with all
industry she labors about this one thing
that by faithful and prudent handling of
what is old, if anything has been in times
past well entered upon and begun, she
may perfect and polish it ; if anything
well set forth and declared, she may ratify
and confirm it ; if anything confirmed and
defined, she may retain it ; etc.
How shall they [Catholics] in Holy
Scripture discern truth from falsehood ?
On this very point, forsooth, they must
have great care, as in the beginning of this
very Commonitory we wrote that holy and
learned men had delivered to us, that they
should interpret the divine Canon accord
ing to the tradition of the Universal
Church and the rules of Catholic doc
trine ; in which Catholic and Apostolic
Church they must likewise of necessity
follow Universality, Antiquity, and Con
sent. And therefore all such ancient pro
fane schisms or heresies we must not
otherwise conquer, but only, if need be,
by the authority of the Scriptures, or else
to shun them as already convicted and
condemned in old time by general coun
cils of Catholic priests.
Likewise, we said that in ecclesiastical
antiquity there were two certain things
that were to be diligently and seriously
observed, to which all those who do not

THE CATHOLIC FAITH.

523

primum, si quid esset antiquitus ab om
nibus Ecclesiae Catholicae sacerdotibus
universalis Concilii auctoritate decretum ;
deinde si qua nova exsurgeret quaestio,
ubi id minime reperiretur, recurrendum ad
sanctorum patrum sententias, eorum dun-
taxat qui suis quisque temporibus et locis
in unitate communionis et fidei perman-
entes, magistri probabiles exstitissent, et
quicquid uno sensu atque consensu tenu-
isse invenirentur, id Ecclesiae verum et
catholicum absque ullo scrupulo judicare-
tur. — Id., c. 29, col. 677, 678, lb.

wish to be heretics must cling : the first,
whatever in old time has been decreed by
all the priests of the Catholic Church, by
the authority of a general council ; sec-
only, if any new question arose, in which
that could not be found, recourse should
be had to the opinions of the holy
Fathers, yet of those only who in their
tinje and place were approved masters,
continuing in the unity of the communion
and faith ; and whatsoever they should
be found to have held with one mind and
consent, that should be judged to be,
without any scruple, the true and Catholic
doctrine of the Church-

Is it likely that St. Vincent knew anything about "Appeals to
Rome," or an infallible Pope in the Apostolic See ? The only way he
knew of discerning "the true Catholic faith from false and wicked
heresy" was, first, "by the authority of the law of God "; and, secondly,
"by the tradition of the Catholic Church" (beginning of Chapter II.).
Then he goes on to say that that is " properly Catholic which hath been
believed everywhere, always, and by all." St. Vincent's treatise is
conclusive in regard to the mode of arriving at the truth in the early
Church. Instead of applying the threefold and difficult rule, how much
easier it would have been to have resorted to an infallible Pope, who
could have banished all doubts by an ex cathedra utterance.

SOCRATES.

TvwpiZovdiv ovv tw kaidxoaw
'Pwpy? 'IovXiw zd xaB' kavrov?- d
Sk, are apovdpia zy? kv 'Pwpy 'Ex
xXydia? kxovdy?, aappydiadzixoi?
ypdppadiv wxopoodev avzov?, xai
kal zyv 'AvazoXi/v daodziXXei zdv
oixeiov sxadxw zdaov daoSiSov?,
xai xaBaazdpsvo? zwv apoasxw?
xaBsXdvzwv avzov?. Oi avaZsvq-
avzEi ix zyi 'Pwpy?, xai zoii
ziiaoii zov kaidxoaov 'IovXiov Bap-
povvzsi, zdi te savrwv kxxXydia?
xaxaXapfiavovdi, xai zd? kxidxo-
Xd? apd? ov? kypdcpr/dav Siaaip-
aovzai. Oi Sk Ss^dpsvoi, vfipiv
kaoiovvzo xyv iaixXy&v ¦ xai dvv
oSov kv rij 'Avnoxeia xypv^avxs?,

Therefore each one made known his
own case to Julius, Bishop of Rome ; but
he, exercising the privilege of the Church
in Rome, fortified them by free-spoken
letters, and sent them to the East, restor
ing each to his own See, and rebuking
sharply those, who had deposed them.
These having returned to Rome, and en
couraged by the letters of Bishop Julius,
took possession of their own churches, and
forwarded the letters to those to whom
they were written. But those who had
received them made the reproach a cause
for indignation ; and summoning a synod
in Antioch, coming together in it, by
common consent vehemently recriminated
Julius, showing that it was not necessary

524

THE CATHOLIC FAITH.

dvvsXBdvxs? kv avry, yvwpy xoivy
dcpoSpdxspov Si kaidxoXi)? dvxsy-
xaXovdi xw 'IovXiw, SyXovvxs? pi)
Seiv xavoviZsdBai aap' avrov, si
fiovXoivxo k^sXavvsiv xivd? xwv
kxxXydiwv • pySi yap avxov? avx-
siasiv, oxe Novaxov xy? kxxXy-
dia? r/Xavvov. Tavra piv oi ry?
swa? kaidxoxoi tw kaidxdaw 'Pwpy?
'IovXiw Sisaipaovro. — H. E., L. 2, c
15, col. 212, 213, BA., Pat. Gr. T. 67.
Ovrw? kvavriwv aspaopivwv
rwv ypappdrwv, d 'IovXio? roi? kv
'Avnoxsia dvvaxBsidiv dvnypdcp-
wv kaspipiparo, apwrdv piv to
kaaxBk? ry? avrwv kaidroXy?- eaei-
ra aapd xaxdva? aoiovvra?, Sion
si? tr/v dvvoSov avrdv ovx kxdXs-
dav, xov kxxXydiadxixov xavdvo?
xsXsvovxo?, py Ssiv aapd yvwpyv
xov kaidxoaov 'Pwpy? xavoviZsiv
xd? 'ExxXydia?, xai 6'xi xyv aidxiv
XsXyBdxw? xapUxapdxxovdiv. — Id.,
c. 17, col. 220, A., lb.
"Svvexw? Sk xai xovi fiadiXsii
xy idxopia xspiXopfidvopEv, Sidxi
dtp' ov xPll^I"lav^siv yp^avxo, xa
xiji 'ExxXydiai ypxyxo k% avrwv
xai ai piyidrai dvvoSoi ry avrwv
yvwpy ysydvadi xs xai yivovrai.
— Id., L. 5, Prooem., col. 565, B., lb.

to be judged by him, if they wished to ex
communicate any from the churches ; for
they had not opposed themselves when
Novatus was ejected from the Church.
These things the Eastern Bishops replied
to Julius, Bishop of Rome.

Contradictory letters having been sent,
Julius replying to those assembled in An
tioch, said, in return, first, that he was
annoyed by their letter ; secondly, that
they had acted contrary to the canons,
since they had not called him to the coun
cil, an ecclesiastical canon having ordered
that the churches should not pass decrees
without the consent of the Bishop of
Rome ; and (lastly) that they had secretly
perverted the faith.

We have never failed to include the
emperors in these historical details, be
cause from the time they began to be
Christians the affairs of the Church rested
upon them, and the greatest Synods have
been and are called with their corisent.

LEO THE GREAT, BISHOP OF ROME.

Transivit quidem etiam in alios Apos
tolos jus potestatis istius, et ad omnes Ec
clesiae prineipes decreti hujus constitutio
commeavit : sed non frustra uni commen-
datur, quod omnibus intimetur. Petro
enim ideo hoc singulariter creditur, quia
cunctis Ecclesiae Rectoribus Petri forma
praeponitur. — In Petro ergo omnium for-
titudo munitur, et divinae gratiae ita
ordinatur auxilium, ut firmitas, quae per
Christum Petro tribuitur per Petrum
Apostolis conferatur. — Serm. 3, <-. 3, pp.
53, 54, T. 1, Op., ed. 1700, Lugduni.

The privilege of this power did indeed
pass to the other Apostles, and the order
of this decree reached to all the rulers of
the Church, but not without purpose is
that which is intended for all entrusted to
one. Therefore is this given to Peter
singly, because all the rulers of the Church
are invested with the figure of Peter. — In
Peter, therefore, is the strength of all pro
tected, and the help of divine grace is so
ordered that the stability, which through
Christ is given to Peter, through Peter
may be conveyed to the Apostles.

THE CATHOLIC FAITH.

525

Unde si pietas vestra suggestioni ac
supplicationi nostrae dignetur annuere, ut
intra Italiam haberi jubeatis Episcopale
Concilium, etc — Ad Theod. August., Ep.
23, p. 241, lb.
— Omnes partium nostrarum Eccle
siae, omnes Mansuetudini Vestrae cum
gemitibus et lacrymis supplicant sacerdo
tes * * generalem Synodum jubeatis intra
Italiam celebrari, etc. — Ad Idem, Ep. 39,
c. 3, p. 256, lb.
Superbum nimis est et immoderatum
ultra proprios terminos tendere, et anti-
quitate calcata alienum jus velle praeri-
pere ; atque ut unius crescat dignitas, tot
Metropolitanorum impugnare primatus. —
Ad Pulch. August., Ep. 79, c. 2, p. 298,
lb. Nulla sibimet de multiplicatione con-
gregationis Synodalia Concilia blandian-
tur, neque trecentis illis decum atque
octo Episcopis quantum libet copiosior
numerus sacerdotum vel comparare se au-
deat, vel praeferre : cum tanto diyinitus
priviligio Nicaena sit Synodus consecrata,
ut sive per pauciores, sive per plures Ec-
clesiastica judicia celebrentur, omni peni-
tus auctoritate sit vacuum, quicquid ab
illorum fuerit constitutione diversum. — Ad
Anat., Ep. 80, c. 2, p. 299, lb.
Sancti illi et venerabiles Patres, qui
in urbe Nicaena, sacrilego Arrio cum sua
impietate damnato, mansuras usque in
finem mundi leges Ecclesiasticorum Can-
onum condiderunt, et apud nos, et in toto
orbe terrarum in suis constitutionibus vi-
vunt. — Ad Idem, c. 4, lb.
Cum frequentibus experimentis pro-
baverit Dilectio tua, quam constanti fixo-
que proposito sanctorum Nicaenorum Can-
onum statuta custodiam, dissolvi omnes
Ecclesiasticas regulas aestimans, si quic-
quam ex ilia Sacrosancta Patrum constitu
tione violetur. — Ad Julian., Ep. 81, p.
300, lb.
Quicquid'enim praeter speciales caus-
sas Synodalium Conciliorum ad examen

Whence, if your Piety [the Emperor
Theodosius] shall vouchsafe consent to
our suggestion and supplication, that you
would order an episcopal council to be
held in Italy, etc.
All the Churches, all the Priests sup
plicate, with groans and tears, your Grace
[the emperor] that you would order a
general Synod to be celebrated in Italy,
etc. It is too proud and. immoderate a
thing to stretch beyond one's bounds, and,
in contempt of antiquity, to be willing to
invade the right of another, and to oppose
the primacy of so, many Metropolitans in
order to advance the dignity of one.
Let no Synodal Councils flatter them
selves on the increase of the congregation,
nor let any number of priests, however
greater, dare either to compare or to pre
fer themselves to those three hundred and
eighteen Bishops, since the Nicene Coun
cil was consecrated by so great a privilege
of God, that, whether by fewer or by
more, ecclesiastical judgments be passed,
whatever differs from their appointment,
is utterly devoid of all authority.
Those holy and venerable Fathers,
who, in the city of Nicea, the sacriligious
Arius having been condemned with his
impiety, passed laws of Ecclesiastical
Canons which are to last to the end of the
world, live in their appointments both
among us and through the whole world.
Your Love has proved by frequent
trials with what a constant and fixed pur
pose I guard the statutes of the holy
Nicene canons, thinking that all ecclesi
astical rules are destroyed, if any part of
that holy constitution of the F'athers is
violated. For whatever is referred to the Epis
copal examination, except the special cases

526

THE CATHOLIC FAITH.

episcopale defertur, potest aliquam dijudi-
candi habere rationem, si nihil de eo est
a Sanctis Patribus apud Nicaeam defini-'
tum. Nam quod ab illorum regulis et
constitutione discordat, Apostolicae Sedis
nunquam poterit obtinere consensum. —
Ad Max., Ep. 92, c. 5, p. 311, lb.

of Synodal Councils, it is possible to ob
tain a reasonable decision, if nothing con
cerning that matter was defined by the
holy Fathers at Nicea. For whatever
differs from their rules and appointment,
will never be able to obtain the consent of
the Apostolic See.

SOZOMEN.

Oi pkv ydp dad xiji 'AvaxoXy?,
xd ySy avroi? Sdiavxa kai 'ABava-
diw xai navXw xai MapxiXXw xai
'AdxXyaa xvpwdavxsi, xaBsiXov
'lovXiov xdv 'Pwpy? kaidxoaov, w?
dpiavxa xiji apdi avrov? xoivw
via?. — H. E., L. 3, c. 11, col. 1061, B.,
Pat. Gr. T. 67.

The Eastern Bishops confirmed the
sentences enacted against Athanasius, Paul
and Marcellus and Asclepas, and deposed
Julius, Bishop of Rome, because he had
been the first to admit those who had been
condemned into communion.

COUNCIL OF CHALCEDON, 451.
"The Council of Chalcedon * * * establishes, more clearly
than all the preceding Councils, the authority and prerogatives of the
Holy See" (Weninger, p. 116). The Summons for the Council was
issued in the name of the Emperors Valentiriian and Marcian. The
affairs of the Council were managed by the emperor through his com
missioners. With these the legates of Leo the Great joined. The
doctrine of Eutyches was condemned. The " Tome " of Leo the Great
was examined and declared orthodox. Was it an ex cathedra epistle ?

Evagrius. — Cum haec in votis- ha
beret, accedunt ad ilium, tum responsales
Leonis Romanae urbis Episcopi, affirman-
tes Dioscorum in secundo Ephesino Con
cilio suscepisse Epistolam Leonis, quae
doctrinam verae fidei continebat. Tum ii,
quos idem Dioscorus injuria affeceret,
supplicantes ut ipsorum causa in Episco-
pali Concilio judicaretur. — Eccl. Hist.,
L. 2, c. 2, C, Valesius' ed., p. 285.
Senatores interloquentes pronuntia-
runt, ut Episcoporum, qui convenerant
unusquisque seorsum fidem suam expon-
eret : pro certo habens, sacratissimum Im-
peratorum juxta expositionem fidei trecen-
torum et octodecim Patrum, qui Nicaeae
congregati sunt, et centum ac quinqua-
ginta illorum qui Constantinopolim con-

While these things were in contem
plation, the replies of Leo, the Bishop
of Rome, came to him, affirming that
Dioscorus, in the second Council of Ephe
sus, had received the Epistle of Leo,
which contained the true doctrine of the
faith. Likewise those, whom at the same
time Dioscorus had injured, beg that their
case might be examined in an Episcopal
Council. The Senators ruled to the effect that
each of the assembled Bishops should
severally put forth his own faith, fully
assured that the most holy Emperor be
lieved in accordance with the exposition
of* the faith of the three hundred and
eighteen Fathers, who had assembled at
Nicaea, and of the one hundred and fifty

THE CATHOLIC FAITH.

527

venere , item juxta Epistolas sanctorum
Patrum Gregorii, Basilii, Hilarii, Atha
nasii, Ambrosii, et juxta duas Cyrilli Epis
tolas, quae in prima Synodo Ephesina
recitatae sunt, credere. Nam et Rever-
endissimum Senioris Romae Episcopum
Leonem, juxta eandem fidem Eutychen
deposuisse. — Id., c. 18, B., lb., p. 314.

who had come together at Constantinople ;
likewise in accordance with the Epistles
of the holy Fathers Gregory, Basil, Hilary,
Athanasius, Ambrose, and in accordance
with the two Epistles of Cyril, which were
read in the first Synod of Ephesus. For
in accordance with the same faith had
Leo, the most reverend Bishop of the
elder Rome, deposed Eutyches.

From a petition to the emperor, presented at the Council :

Eusebius, Bishop of Dorylaeum. —
Propositum est Majestati vestrae, omni
bus quidem subditis providere, et cunctis,
qui injuria affecti sunt, manum porrigere :
Praecipue vero iis, qui sacerdotio fungun-
tur. In hoc enim Deum colitis, a quo
Imperium ac dominium orbis terrarum
vobis concessum est.— Evag. Eccl. Hist.,
L. 2, c. 18, A., lb.', p. 310.

It is the aim of Your Majesty to ex
ercise a providential care over all your
subjects, and stretch forth a protecting
hand to all who are suffering wrong, and
especially to those who are invested with
the priesthood. For in this you render
service to God, by Whom the command
and rule of the whole world was given to
you.

From a declaration made by the representatives of Leo, Bishop of
Rome :

Evagrius. — Ideirco sanctissimus ac
beatissimus Magnae et Senioris Romae
Archiepiscopus Leo, per nos, et per prae-
sentem Synodum, una cum beatissimo et
omni laude dignissimo Apostolo Petro,
qui petra et basis est Ecclesiae Catholicae,
rectaeque fidei fundamentum : Episcopali
eum dignitate exuit, et ab omni Sacerdo-
tali officio alienum pronuntiavit. Sancta
igitur et magna haec Synodus, super
memorato Dioscoro, ea quae canonibus
placita sunt decernat. — Id., c 18, B., lb.,
p. 318.

Wherefore Leo, the most holy and
blessed Archbishop of great and elder
Rome, has, . through us and through the
present Synod, together with the blessed
and all-honored Apostle Peter, who is the
rock and basis of the Catholic Church and
the foundation of the true faith, deprived
him of the episcopal dignity, and severed
him from every priestly function. There
fore this holy and great Synod decrees
the provisions of the canons on the afore
said Dioscorus.

The reading and examination of Leo's "Tome'

Evagrius. — Petimus igitur, ut verba
trecentorum et octodecim sanctorum Pa
trum, et sanctissimi Leonis scripta reci-
tentur. — Id., lb., B., p. 319.
Postea cum interlocutio prolata esset,
ut Epistola quoque Leonis recitaretur, in
Graecum sermonem conversa publice re-

We require, therefore, that the words
of the three hundred and eighteen Fathers,
and the writings of the most holy Leo, be
read. Afterwards, when an interlocutory
sentence had been given, that the Epistle
of Leo was to be read, having been trans-

528

THE CATHOLIC FAITH.

citata est, et monumentis actorum inferta
habetur. Hac Epistola perlecta, cum Epis
copi acclamassent : haec fides Patrum :
haec fides Apostolorum : omnes ita credi
mus. Orthodoxi ita eredunt. Anathema
ei, qui sic non credit. Petrus per Leo-
nem ista locutus est. Apostoli ita doc-
verunt. Pie ac vere docuit Leo. Cyrillus
ita docuit. Leo et Cyrillus similiter prae-
dicarunt. Anathema ei, qui sic non cre
dit. Haec vera fides. Orthodoxi ita sen-
tiunt. Haec fides Patrum. — Id., lb.,
CD., p. 321.

Deinde quibusdam • aliis recitatis, in-
terrogati Episcopi, qui aderant, utrum
Leonis Epistola consentiret cum fide tre-
centorum et octodecim sanctorum Patrum,
qui Nicaeae in unum convenerant, et cum
fide centum ac quinquaginta Patrum, qui
in urbe Regia fuerant congregati, Anato-
lius Constantinopolitanus Episcopus, et
universi, qui aderant Episcopi responde-
runt, Epistolam Leonis cum supradictis
Sanctis Patribus consentire. — Id., lb., B.,

P- 324-

lated into Greek, it was publibly recited
and inserted in the Acts. This Epistle
having been thoroughly examined, then
the Bishops exclaimed : This is the faith
of the Fathers ; this is the faith of the
Apostles ; thus do the orthodox believe.
Anathema to him who does not thus be
lieve. Peter has spoken these things
through Leo. Thus have the Apostles
taught. Piously and truly has Leo taught.
Thus has Cyril taught. Leo and Cyril
teach the same. Anathema to him who
does not thus believe. This is the true
faith. Thus do the orthodox think. This
is the faith of the Fathers.
Then after several other readings, the
assembled Bishops being asked whether
the Epistles of Leo agreed with the faith
of the three hundred and eighteen holy
Fathers, who had assembled at Nicaea,
and with the faith of the hundred and
fifty Fathers, who had come together in
the imperial city, Anatolius, Bishop of
Constantinople, and all the Bishops who
were present, replied that the Epistle of
Leo accorded with the before-mentioned
Fathers.

In regard to the examination of St. Leo's " Tome," Allnatt says :
" The subsequent ' examination ' of this Letter by the Council (which
some Gallican and Protestant writers have referred to as being incon
sistent with its reception as an ex cathedra definition) was nqt what
theologians term an examen revisionis, but an examen elucidationis"
(Cathedra Petri, pp. 140, 141). Had St. Leo's "definition" been
" irreformable, and that without the consent of the Church," would the
Council have dared examine it? If the Bishop of Rome had been
above the Church, why was it necessary to assemble a Council? Plainly
the Catholic Church did not then regard the Bishop of Rome in the
same light as he is regarded to-day by the Church of Rome.

SIMPLICIUS, BISHOP OF ROME.

Quisquis aliud (sicut praedixit Apos
tolus) praeterquam quod accepimus, semi-
nare molitur, anathema sit (Galat. 1). Nul
lus ad aures vestras pernieiosis mentibus

If any (just as the Apostle predicted)
endeavor to disseminate any other (doc
trine) than that which we have received,
let him be accursed (Galatians 1). Let

THE CATHOLIC FAITH.

529

subrependi pandatur accessus : nulla re-
tractandi quidpiam de veteribus constitutis
fiducia concedatur. Quia (sicut saepius
iterandum est) quod apostolicis manibus
cum Ecclesiae universalis assensu acie
meruit evangelistae falcis abscindi, vig-
orem sumere non potest renascendi : nee
in dominicae vitis fructinam valet redire
propaginem, quod igni deputatum constat
aeterno. — Ad Zenonem, Ep. 4, col. 40,
BC, Pat. Lat. T. 58.

nothing come to your ears whereby you
may be led away by pernicious minds ; let
no expectation of retracting anything en
acted of old be allowed. For (as must be
often repeated) what deserved to be cut
down by apostolic hands, by the edge of
the evangelistic sickle, with the consent of
the whole Church, cannot receive vigor to
live again ; nor can that return to be a
fruitful offspring of the Lord's vine,
which is evidently to be cast into eternal
fire.

GELASIUS I., BISHOP OF ROME.

Ipsi sunt Canones, qui appellationes
totius Ecclesiae ad hujus sedis examen
voluere deferri. — Ad Faust. Magis., Ep.
4, col. 28, B., Pat. Lat. T. 59.
Apostolicae vero sedis auctoritas, quod
cunbtis saeculis Christianis Ecclesiae prae-
lata sit universae, et Canonum serie pater-
norum, et multiplici traditione firmatur. —
Ad Anast. Imp., Ep. 8, col. 45, C, lb.
— Confidimus, quod nullus jam vera
citer Christianus ignOret uniuscujusque
synodi constitutum quod universalis Ec
clesiae probavit assensus, non aliquam
magis exsequi sedem prae caeteris opor-
tere, quam primam, quae et unamquam-
que synodum sua auctoritate confirmat, et
continuata moderatione custodit, pro suo
scilicet principatu, etc. — Ad Epis. Dard.,
Ep. 13, col. 63, BC, lb.

These are the Canons which will have
the appeals of the whole Church tried by
this See. The authority of the Apostolic See
in all Christian ages has been preferred
before the universal Church, both the
Canons of our predecessors and manifold
traditions confirm it.
We are confident that no true Christ
ian is ignorant, that no other See is more
bound beyond the rest to execute the ap
pointment of every single council, which
the assent of the universal Church has
approved, than the First See, which both
confirms every council by its own author
ity, and maintains it by its continued
government, that is, in its first rank.

Century VI.
VIGILIUS, BISHOP OF ROME.

His ergo se ita habentibus, nulli venit
in dubium quin patres nostri ita a se ven-
erabiliter crederent suscipi beati Leonis
epistolam, si eam cum Nicaenae Constan-
tinopolitanae synodorum, tum etiam beati
Cyrilli in Ephesina prima expositis affer
ent convenire doctrinis. Et si ilia tanti
Pontificis et tanta orthodoxae fidei luce
praefulgens epistola his exigit compara-
tionibus approbari, quomodo illam ad

Therefore, since these things are so,
no one doubts but that our fathers be
lieved that the letter of blessed Leo should
be received with veneration by them, if
they declared it to agree with the doctrines
of the Nicene and Constantinopolitan
Councils, and also with those of blessed
Cyril set forth in the first of Ephesus. And
if that letter of so great a Pontiff, shin
ing with so bright a light of the orthodox

53Q

THE CATHOLIC FAITH.

Marim Persam epistolam, quae specialiter
Ephesinam primam synodum respuit et
beati Cyrilli exposita dogmata definivit
haeretica, ab iisdem patribus ¦ credatur
orthodoxa nominari, cum ilia condemnet
quorum conlatione tanti Pontificis, ut dic
tum est, meruit doctrina laudari? Nam
et universalis synodi Chalcedonensis ad-
clamatio una fuisse utriusque, id est, beati
Leonis et beati Cyrilli, fidem atque doctri
nam evidentissime comprobavit ita dicens :
Pie et vere Leo docuit, etc. — Defin. Fidei
Sancti Chal. Cone, § 15, ap. Mansi, T.
9, col. 473, CD., ed. 1763.

faith, requires to be approved by these
comparisons, in what way can that letter
to Maris, the Persian, which specially
rejects the first synod of -Ephesus and
declares the expressed doctrines of blessed
Cyril to be heretical, be believed to be
orthodox by the same fathers, since it con
demns those writings, by comparison with
which, as has been said, the doctrine of
so great a Pontiff deserved to be com
mended ? F'or also the acclamation of the
universal Synod of Chalcedon was one,
and it most evidently approved of the faith
and doctrine of both, that is, the blessed
Leo, and the blessed Cyril, saying thus :
Leo taught religiously and truly, etc.

SECOND COUNCIL OF CONSTANTINOPLE, 553.
(FIFTH GENERAL.)
This Council was called by the Emperor Justinian the Younger, to
condemn the writings commonly known as "The Three Chapters."
Vigilius, Bishop of Rome, although in Constantinople, refused to be
present. He was sent into exile by the emperor (Du Pin, Eccl. Hist.,
vol. 5, p. 145, English edition).

— Pro Dei voluntate, et jussione piis-
simi imperatoris vocati ad hanc regiam
urbem convenimus. — Cone Constan. II. ,
collat. 8, Mansi, T. 9, col. 369, A., ed.
Flor. 1763.
Emperor Justinian. — Semper stu-
dium fuit orthodoxis et piis imperatoribus
patribus nostris, pro tempore exortas hae
reses per congregationem religiosissimo-
rum episcoporum amputare, et recta fide
sincere praedicata in pace sanctam Dei
ecclesiam c'ustodire. — Id., col. 178.

By the will of God, and called by the
command of the most pious emperor, we
have assembled at this royal city.

It hath ever been the care of the pious
and orthodox emperors, our predecessors,
by the assembling of the most religious
Bishops, to cut off heresies as they sprang
up, from time to time ; and by the right
faith, sincerely preached, to keep the holy
Church of God in peace.

The Patriarch of Constantinople, New Rome (" Novae Romae "),
presided (Mansi, lb., col. 173). The Council broke off- communion
with Vigilius, and approved the decrees of the emperor. Vigilius finally
assented to the decisions of the Council. His successor, Pelagius I.,
acknowledged at once the authority of this Synod (Gieseler's Eccl.
Hist., vol. 1, pp. 480, 481, American edition).

THE CATHOLIC FAITH.

531

GREGORY THE GREAT, BISHOP OF ROME.
From an epistle to John, Bishop of Constantinople :

Perpende, rogo, quia in hac prae-
sumptione temeraria pax totius turbatur
Ecclesiae, et gratiae contradicitur com
muniter omnibus effusae. In qua nimi
rum ipse tantum crescere poteris, quantum
penes temetipsum decreveris. Tantoque
major efficeris, quanto te a superbi et
stulti vocabuli usurpatione restringis. At
que in tantum proficis, in quantum tibi
non studueris derogando fratribus arro-
gare. Humilitatem ergo, frater charis-
sime, totis visceribus dilige, per quam
cunctorum fratrum Concordia, et sanctae
universalis Ecclesiae unitas valeat custo-
diri. — Si ergo ille [Paulus] membra do
miniei corporis certis extra Christum quasi
capitibus, et ipsis quidem apostolis subjici
partialiter evitavit, tu quid Christo univer
salis scilicet Ecclesiae capiti, in extremi
judieii es dicturus examine, qui cuncta
ejus membra tibimet conaris universalis
appellatione supponere ? — Certe Petrus
apostolorum primus, membrum sanctae
et universalis Ecclesiae, Paulus, Andreas,
Joannes, quid aliud quam singularium
sunt plebium capita ? et tamen sub uno
capite omnes membra. — Ad Joan., Ep.
18, L. 5, col. 739, 740,- ABC, T. 3, Pat.
Lat. T. 77.

Consider, I pray you, that by this
rash presumption the peace of the whole
Church is disturbed, and the grace, poured
out upon all in -common, contradicted. In
which, doubtless, you will be able to in
crease just as much as you decrease with
yourself. And you will become so much
the greater as you restrain yourself from
usurping a proud and foolish name. And
you are profited so long as you do not
study to arrogate to yourself by derogat
ing from your brethren. Therefore, most
dear brother, with all your heart love
humility, by which the harmony of all
the brethren and the unity of the holy uni
versal Church may be preserved. — If he
[Paul] then rejected the members of the
Lord's Body being subjected, as it were,
to certain heads besides Christ, and that
even to Apostles themselves, as leaders of
parts, what will you say to Christ, Who is,
as you know, the Head of the universal
Church, in the examination at the last
judgment, — you, who endeavor to subject
to yourself, under the name of universal,
all His members ? — Certainly, Peter, the
first of the Apostles, is a member of the
holy and universal Church ; Paul, Andrew,
John, what else are they than the heads
of particular communities ? and yet all are
members under one Head.

From an Epistle to the Emperor Mauricius :

Sed rogo ut imperalis pietas penset
quia alia sunt frivola valde innoxia, atque
alia vehementer nociva. Nunquid non
cum se Antichristus veniens Deum dixerit,
frivolum valde erit, sed tamen nimis per-
niciosum? Si quantitatem sermonis atten-
dimus, quae sunt syllabae ; si vero pondus
iniquitatis, universa pernicies. Ego autem
fidenter dico quia quisquis se universalem
sacerdotem vocat, vel vocari desiderat, in
elatione sua Antichristum praeeurrit, quia
superbiendo se caeteris praeponit. Nee

But I ask your Imperial Piety to con
sider that some frivolities are very harm
less, some very injurious. When Anti
christ at his coming calls himself God,
will it not be very -frivolous, but yet cause
great destruction? If we look at the
amount of what is said, it is but two syl
lables ; but if at the weight of iniquity, it
is universal destruction. But I confidently
affirm that whoever calls himself, or de
sires to be called, Universal Priest, in his
pride goes before Antichrist, because

532

THE CATHOLIC FAITH.

dispari superbia ad errorem dueitur, quia,
sicut perversus ille, Deus videri vult super
omnes homines ita quisquis iste est,' qui
solus sacerdos appellari appetit, super
reliquos sacerdotes se extollit. — Illis ergo
pietas vestra praecipiat ne quod per appel-
lationem frivoli nominis scandalum gig-
nant, qui in superbiae typum ceciderunt.
— Ad Maur., Ep. 33, L. 7, col. 891, 892,
CDA., lb.

through pride he prefers himself to the
rest. Nor is he led into error by any dis
similar pride, because, like that perverse
one, he wished to appear God over all
men, so whoever he is who desires to be
called sole Priest, he lifts himself above
all Priests. — Therefore. let your Piety an
ticipate these things, lest those who have
fallen into the figure of pride stir up a
scandal through the appellation of a friv
olous name.

To Eulogius, Bishop of Alexandria :

Suavissima mihi sanctitas vestra in
epistolis suis de sancti Petri apostolorum
principis cathedra locuta est, dicens quod
ipse in ea nunc usque in suis successoribus
sedeat. Et quidem ego indignum me esse
non solum in honore praesidentium, sed
etiam in numero stantium agnosco. Sed
ciincta quae dicta sunt in eo libenter ac-
cepi, quod ille mihi de Petri cathedra locu
tus est qui Petri cathedram tenet. Et cum
me specialis honor nullo modo delectet,
valde tamen laetatus sum quia vos, sanc-
tissimi, quod mihi impendistis, vobismet-
ipsis dedistis. — Itaque cum multi sint
apostoli, pro ipso tamen principatu sola
apostolorum principis sedes in auctoritate
convaluit, quae in tribus locis unius est. —
— Ad Eulog., Ep. 40, L. 7, col. 898, 899,
CDA., lb.

Your Holiness, who is most agreeable
to me, has said much to me in your letters
concerning the chair of Saint Peter, chief
of the Apostles, declaring that he con
tinues to sit in it himself in the person of
his successors. Indeed, I confess myself
unworthy not only in the rank of those
ruling, but also in the number of those ¦
who stand. But I have willingly received
all thaj was said, because he who spoke
to me concerning Peter's chair is he who
holds the chair of Peter. And though I
do not take pleasure in honor peculiar to
myself, yet I am greatly delighted that
your Holinesses give to yourselves what
you bestow on me. — Though the Apostles
be many, yet the See of the chief of the
Apostles, which belongs to one; though
it is in three places, alone prevailed in
authority, by virtue of its chiefship.

Century VII.
THIRD COUNCIL OF CONSTANTINOPLE, 680.
(sixth general.)
Convened by Constantine Pogonatus. Met to condemn the heresy
of the Monothelites. The emperor presided by his deputies, and con
firmed the decrees of the Council.

Sed o benignissime domine et amator
justitiae, ei qui tibi potentiam largitus est,
hanc gratiam recompensa : et his quae a
nobis definita sunt, signaculum tribue,
vestram in scripto imperialem ratihabi-
tionem [confirmationem], et per edicta

But, O most benign lord and lover of
justice, repay this favor to Him Who has
bestowed power upon thee, and grant a
seal to those things which have been
defined by us, your imperial ratification in
writing, and by imperial edicts and pious

THE CATHOLIC FAITH.

533

divalia atque per pias constitutiones ex
more eorum omnium firmitatem, quatenus
nullis his quae gesta sunt, aut contra-
dicat, novamne quaestionem machinetur.
— Cone. Constant. III., act.. 18, Mansi,
T. ii, col. 667, A., ed. 1763.
Sanctum et universale concilium, quod
per Dei gratiam et piam sanctionem piis-
simi ac fidelissimi magni imperatoris Con-
stantini congregatum est in hac a Deo
conservanda et regia Constantinopoli nova
Roma in secreto sacri palatii dicto Trullo,
sanctissimo ac beatissimo papae senioris
Romae Agathoni in domino salutem. —
Cone. Constan. III., act. 18, Ep. Cone.
ad Agath., col. 683, B., lb.

orders, according to custom, a confirma
tion of all these things, that he may op
pose none of those things which have been
done, or contrive a new question.

The holy and universal Council, which
by the grace of God and the pious sanction
of the most pious and faithful emperor,
the great Constantine, is assembled in this
divinely-to-be-preserved and royal Con
stantinople, New Rome, in the private
apartment of the sacred palace, called the
Trullan, to Agatho, the most pious and
blessed Pope of Old Rome, greeting in
the Lord.

Century IX.
RABANUS MAURUS, ARCHBISHOP OF MENTZ.

Siquidem caeteri apostoli cum Petro
pari consortio honoris et ¦ potestatis effecti
sunt, etc. — De Cler. Inst.. L. 1, c. 4, col,
300, A., T. 1, Pat. Lat. T. 107.

Since the other Apostles obtained an
equal partnership of honor and power
with Peter, etc.

Century X.
GERBERT, ARCHBISHOP OF RHEIMS,

AFTERWARDS POPE SYLVESTER II.

Poterantne docere Romani episcopi
judicium Dei judicio majus esse ? Sed pri
mus Romanorum episcopus, imo ipsorum
apostolorum princeps, clamat : ' Oportet
magis obedire Deo quam hominibus.'
Clamat et ipse orbis terrarum magister
Paulus : ' Si quis vobis annuntiaverit
praeter quod accepistis, etiam angelus de
coelo, anathema sit.' Num quia Marcel-
Iinus papa Jovi thura incendit, ideo cunctis
episcopis thurificandum fuit ? Constanter
dico quod si Romanus episcopus in fra
trem peccaverit, saepiusque admonitus
Ecclesiam non audierit, hic, inquam, Ro
manus episcopus praecepto Dei est haben-
dus sicut ethnicus et publicanus. Quanto

Can they teach that the judgment of the
Bishop of Rome is superior to God's judg
ment ? But the first Bishop of the Romans,
the chief of the Apostles themselves, cries
ou! : ' One ought to obey God rather than
men.' And Paul himself, the teacher of
the whole world, cries out : ' If any one
should preach to you other things than
you have received, even if he be an angel
from heaven, let him be accursed.' Be
cause Pope Marcillinus burned incense to
Jove, therefore should incense be offered
by all the Bishops? I steadfastly affirm
that if the Bishop of Rome sin against his-
brethren, and often admonished does not
hear the Church, he, the Bishop of Rome,

534

THE CATHOLIC FAITH.

enim gradus altior, tanto ruina gravior est.
Quod si propterea sua communione nos
indignos ducit, quia contra Evangelium
sentiendi nullus nostrum consentit, non
ideo a communione Christi nos separare
poterit, etc. — Ad Segwin., Ep. 2 (supple-
mentum), Pat. Lat. T. 139, col. 267, BC.

I say, is by God's command to be held
as a heathen man and a publican. For
the higher the rank, the graver the fall.
But if he think us unworthy of his com
munion for this reason, that none of us
will consent to believe contrary to the
Gospel, he cannot on that ground separate
us from the communion of Christ.

Century XI.
GREGORY VII., BISHOP OF ROME.

Quod Romana Ecclesia nunquam er-
ravit, nee in perpetuum, Scriptura testant ,
errabit. — Dictatus, fin. Ep. 55, L. 2, Pat.
'Lat. 148, col. 408, BC.

The Roman Church has never erred,
nor, as Scripture testifies, will she ever
err.

Century XII.
BERNARD, ABBOT OF CLAIRVAUX.
To Eugenius III., Bishop of Rome :

Omnia illi desunt, qui nihil sibi desse
putat. Quid si sum mus Pontifex sis ?
Numquid quia summus Pontifex, ideo
summus ? Infimum noris esse, si sum
mum putas. Quis summus ? Cui addi
non possit. Graviter, erras, si te ilium
existimes. — De Considerat., L. 2, c. 7,
§ 14, col. 750, 751, DA., T. 1, Pat, Lat.
T. 182. To the same Bishop :
Monstrum facis, si manui submovens,
digitum facis pendere de capite, superiorem
manui, brachio collateralem. Tale est si
in Christi corpore membra aliter locas
quam disposuit ipse.' — Id., L. 3, c. 4, § 1*7,
col. 768, C, T.i, lb.

He is in want of all things, who
thinks that he wants nothing. What if
thou art supreme Pontiff ? Because thou
art supreme Pontiff, art thou therefore
supreme ? Thou mayest know that thou
art least, if thou thinkest thou art supreme.
Who is supreme ? He to whom nothing
can be added. Thou greatly errest if thou
thinkest thyself such an one.

You would make a monster if you
took away a finger from the hand, and
made it hang from the head, higher than
the hand, and parallel with the arm.
Such a thing is done if you in the body
of Christ arrange the members otherwise
than He arranged them.

INNOCENT III., BISHOP OF ROME.

In tantum enim fides mihi necessaria
est, ut cum de caeteris peccaf is solum Deum
judicem habeam, propter solum peccatum
quod in fide committitur possum ab Ec
clesia judicari. — In consec Pontif. Max.,
Serm. 2, col. 656, CD., T. 4, Pat. Lat.
T. 217.

For so necessary is the faith to me,
that whereas I have God alone for my
judge in other sins, for that sin only which
is committed against the faith, I can be
judged by the Church.

THE CATHOLIC FAITH.

535

Century XIII.
GREGORY IX., BISHOP OF ROME.

Item volumus, dicimus et protestamur
ex nostra certa sciencia, quod si Consis-
torio, aut in consiliis, vel sermonibus, vel
collationibus publicis vel privatis, ex lapsu
linguae, aut alias ex aliqua turbatione, vel
etiam laetitia inordinata, aut praesentia
Magnatum, ad eorum forsitan complacen-
tiam, seu ex aliquali distemperantia vel
inadvertentia, aut superfluitate, aliqua dix-
erimus erronea contra Catholicam fidem,
quam coram Deo et hominibus publice ut
tenemur prae caeteris, profitemur, coli
mus, et colere cupimus ; seu forsitan ad-
haerendo aliquorum opinionibus contrariis
fidei Catholicae scienter, quod non credi
mus, vel etiam ignoranter, aut dando
favorem aliquibus contra Catholicam Re
ligionem obloquentibus, ilia expresse et
specialiter revocamus, detestamur et habere
volumus pro non dictis. — Testamentum ;
in d'Achery's Spicilegium, ed. De la Barre,
T. 3, p. 738, Paris, 1723.

Also, we will, declare, and protest of
our certain knowledge, that if we have,
either in the consistory, or in councils, or
in sermons, or in public or private meet
ings, from slip of the tongue, or in any
other way from any confusion, or even
from inordinate joy, or in the presence of
the emperors, perhaps to conciliate them,
or from any temper, or negligence, or super
fluity, spoken anything erroneous against
the Catholic faith, which, publicly before
- God and men (as we above all others are
bound to do), we .confess, worship, and
desire to worship ; or perhaps by adhering
knowingly to the opinions of some contrary
to the Catholic faith (which we trust we
have not), or even ignorantly, or by show
ing favor to those speaking against the
Catholic religion, these we expressly and
specially revoke, detest, and desire to hold
as never said.

ST. THOMAS AQUINAS.
This author was the first to declare plainly the infallibility of the
Pope in matters of faith.

Dico ergo, quod judicium eorum qui
praesunt Ecclesiae, potest errare in qui-
buslibet, si personae eorum tantum respi-
ciantur. Si vero consideretur divina provi-
dentia, quae Ecclesiam suam Spiritu sancto
dirigit, ut non erret, sicut ipse promisit,
loan. XIV. quod Spiritus adveniens doce-
ret omnem veritatem, de necessariis scilicet
ad salutem ; certum est quod judicium
Ecclesiae universalis errare in his quae ad
fidem pertinent, impossibile est. Unde
magis est standum sententiae Papae, ad
quem pertinet determinare de fide, quam
in judicio profert, quam quorum libet sapi-
entum hominum in Scripturis opinioni,
cum Caiphas, quamvis nequam, tamen
quia Pontifex, legatur etiam inscius pro-
phetasse, loan. XI. In aliis vero senten-

I say then that the judgment of those
who rule over the Church can err if their
persons only be regarded. But if Divine
Providence be considered, — which rules
His Church by the Holy Spirit, that it
may not err, as He promised, John 14,-
that the Spirit coming should teach all
truth, that is, of things necessary to salva
tion,- — it is certain that it is impossible for
the whole Church to err in those things
which pertain to the faith. Wherefore
more dependence is to be placed upon the
decision of the Pope, — to whom it belongs
to determine matters of faith, — which he
delivers in judgment, than in the opinion
of any other men however learned in the
Scriptures ; since we read in John II, that
Caiphas, though a bad man, yet because

536

THE CATHOLIC FAITH.

tiis quae ad particularia facta pertinent, ut
cum agitur de possessionibus vel decrim-
inibus, vel de hujusmodi, possibile est
judicium Ecclesiae errare propter falsos
testes. Canonizatio vero Sanctorum me
dium est inter haec duo : quia tamen
honor quem Sanctis exhibemus, quaedam
professip fidei est, qua Sanctorum gloriam
credimus, pie credendum est, quod nee
etiam in his judicium Fxclesiae errare
possit. — Quaest. Quodlibet, IX., art. 16,
Op., T. 17, p. 411, ed. Venet. 1786.

Judicium Romani pontificis loquentis
ex cathedra in rebus fidei et morum, est
infallibile independenter a consensu Ec
clesiae. — Summa, de Infal. seu Inerrant.
sum. pont. , Dissert. 4. art. 5, § 2, ed.
Billuart, p. 176.
Century XIV.
ZENZELINUS DE CASSANIS.

he was High Priest, prophesied without
knowing it. But in other decisions which
pertain to particular facts, as when there
"is dispute concerning property or crimes,
or things of this kind, it is possible for the
Church to err on account of false wit
nesses. But the Canonization of Saints is
a matter between these two ; yet because
the honor which we show to the Saints is
a kind of profession of faith, whereby we
believe in the glory of the Saints, we
must piously belive that neither in this can
the judgment of the Church err.
The judgment of the Roman Pontiff,
speaking ex cathedra on matters of faith
and morals, is infallible, independently of
the consent of the Church.

Credere autem Dominum Deum nos
trum Papam — conditorem dictae decretalis,
et istius, sic non potuisse statuere, prout
statuit, haereticum censeretur. — Gloss, in
Extrav. Jo. xxii. Tit. 14, c. 4, in fin., col.
140, F., T. 3, Corp. Jur. Can.

But to believe that our Lord God the
Pope, the eslablisher of said decretal, and
of this, could not decree, as he did decree,
should be accounted heretical.

Century XV.
ALPHONSUS TOSTATUS, BISHOP OF AVILA.

Quaeretur, cum Christus dixit super
hanc petram aedificabo Ecclesiam meam,
quae sit petra ista. Aliqui dicunt, quod
sit Petrus, scilicet, quod super ilium fuit
aedificata Ecclesia, id est, ipse fuerit fun
damentum Ecclesiae, unde ei datae sunt -
claves, quae sunt Ecclesiae. Sic dicit Hie-
ronymus, secundum autem metaphoram
petrae recte dicitur ei aedificabo Ecclesiam
meam super te. Sed dicendum quod ac-
cipiendo proprie fundari, vel aedificari
Ecclesiam non est verum, quod super
Petrum sit aedificata nam id super quo
aedificatur est fundamentum, et sic Petrus
diceret fundamentum Ecclesiae sed falsum
est : quia solus, Christus est fundamentum
primae Corinth, tertio, scilicet, fundamen-

When Christ said, Upon this rock I
will build My Church, it is asked, What
is that rock? Some say that it is Peter;
forsooth, because the Church was built
upon him, that is, he was the foundation of
the Church, whence to him were given the
keys of the Church. Thus Jerome says,
according to the figure of a rock it is
rightly said to him, I will build My
Church upon thee. But it must be said
that in properly receiving the founding
and building of the Church, it is not true
that it is built upon Peter, for that on
which a thing is built is the foundation,
and thus Peter would be called the foun
dation of the Church ; but it is false, for
Christ alone is the foundation ; for ex-

THE CATHOLIC FAITH.

537

turn enim aliud nemo ponere potest- praeter
id quod positum est quod est Christus
Iesus. Etiam ipse solus est caput Eccle
siae : nos autem omnes sumus membra, ut
colligitur I Corinth. 12, et ad Ephes. 4.
Petras ergo membrum est, et non caput
Ecclesiae, nee fundamentum. Secundo
patet, quia cum Ecclesia immortalis ma
neat, quia portae iriferi non praevalent
adversus eam, ut patet in litera, necesse
est, quod fundamentum suum sit magis
immortale et tamen Petrus non fuit sim-
pliciter immortalis in se nee in successori
bus Petri. De Petro patet, quia post haec
dicta negavit Dominum ter, in quo satii-
anas praevaluit contra ipsum, et sic jam
portae inferi praevalerent contra Eccle
siam, cum praevaluerint contra fundamen
tum evertendo illud, et tamen nunquam
praevaluerunt contra Ecclesiam : ergo non
erat fundamentum Petrus Ecclesiae. De
.successoribus Petri patet, quia multi eorum
etiam canonice intrantes prolapsi sunt in
haeresim et alii in cultum idolorum, et
possunt per Ecclesiam deponi, et condem-
nari quando inveniuntur a fide devii, ut in
Decretis 40, distin. capitulo si Papa, ergo
Ecclesia non errat, et Papa errat, et tamen
si Papa esset fundamentum Ecclesiae ne
cesse erat illo deficiente interire Eccle
siam, et non deficit, sed potius errantem
Papam corrigit, et punit, vel reducit ad
veritatem, ergo non est Papa fundamen
tum Ecclesiae, sed Ecclesia est funda
mentum Papae, et mater ejus. — Com. in
Matth., chap. 16, pars altera, quaest. 67,
p. 292, BC, Op., T. 10, ed. 1613.

ample, 1 Corinthians 3 [11], for other
foundation can no man lay except that
which is laid, which is Christ Jesus. He
even alone is Head of the Church, but we
all are members, as is deduced from 1 Cor
inthians 12 and Ephesians 4. Therefore
Peter is a member, and not the head of the
Church, nor the foundation. Secondly,
it is evident, that since the Church re
mains immortal, for the gates of hell shall
not prevail against her, as is manifest in
Scripture, it is necessary (therefore) that
her foundation be particularly immortal,
and yet Peter was plainly not immortal in
himself or in his successors. Of Peter it
is well known that after these sayings he
thrice denied the Lord, in which Satan
prevailed against him, and so the gates of
hell would have already prevailed against
the Church, when they prevailed against
the foundation by overturning it ; and yet
they never have prevailed against the
Church : therefore Peter was not the foun
dation of the Church. Of Peter's suc
cessors it is plain that many of them, even
those entering (upon their offices) canoni
cally, have fallen into heresy, and others
into the worship of idols ; and they can be
deposed and condemned by the Church
when they are found erring from the
faith, as in Decret. 40, dist. capit. ' Si
Papa'; therefore the Church does not err
and the Pope does, and yet if the Pope
was the foundation of the Church, it was
necessary for the Church to perish when
he failed. . Yet it does not fail, but rather
corrects and punishes the erring Pope, or
brings him back to the truth ; therefore
the Pope is not the foundation of the
Church, but the Church is the foundation
of the Pope and his mother.

" The Infallibility of the Holy See was also taught and defended by
Alphonsus Tostatus, a writer of such ability that, according to Wharton,
he wrote more in twenty-two years than an ordinary man can attentively
read during a lifetime. We refer our readers to his commentary on the
XVI. Chapter of St. Matthew" (Weninger's Infallible Authority of the
Pope, p. 204, ed. 1868).

538

THE CATHOLIC FAITH.

Century XVI.
CORNELIUS MUSSO, BISHOP OF BITONTO.

A qua (Roma) quaerenda sunt divinia
consilia nisi ab illis quibus mysteriorum
Dei dispensatio credita est ? Quem ergo,
pro Deo habemus, in his quae Dei sunt,
quicquid ipse dixerit, tanquam Deum au
dire debemus. — Ego ut ingenue fatear,
plus uni summo Pontifici crederem, in his
quae fidei mysteria tangunt, quam mille
Augustinis, Hieronymis, Gregoriis, ne
dicam Ricardis, Scotis, Guillelmis. Credo
enim et scio, quod summus Pontifex, in his
quae fidei sunt, errare non potest, quoniam
Ecclesiae auctoritas determinandi, quae
ad fidem spectant, in Pontifice residet. —
Com. in Ep. ad Rom., c. 14, p. 606.

From whom, O Rome, are Divine
counsels to be sought, but from those to
whom the dispensation of the mysteries of
God is intrusted ? Him, therefore, whom
we have for God, in those things that per
tain to God, we ought to hear as God,
whatever he says. — I for my part, to con
fess frankly, would rather believe one
Supreme Pontiff in those things which be
long to the mysteries of faith, than a
thousand Augustins, Jeromes, Gregories,
not to speak of Richardes, Scotuses and
Williamses. For I believe and know that
the Supreme Pontiff, in matters of faith,
cannot err, because the authority of the
Church for determining those things which
belong to faith, resides in the Pontiff.

ADRIAN VI., BISHOP OF ROME.

JAEGER. — Quin ipse Adrian VI. Pon
tifex in Commentario in quatuor libros
Sentiarum apertis verbis fatetur, Pontifices
Romanos etiam In Rebus Fidei fallibiles
esse ; verba ejus sunt formalia : ' Certum
est, quod Romanus Pontifex possit errare
etiam in his, quae TANGUNT FIDEM,
HAERESIN per suam DETERMI
NATION EM aut decretale asserendo,
PLURES enim fuerunt ROMANI PON
TIFICES Haeretici.' ¦ Et ne quis dicat,
haec ab eo scripta ante Pontificatum vim
nullam habere ; idem Adrianus, assumptus
et evectus ad illud fastigium Papale, sump-
tibus Ecclesiae Romanae publicis eundem
librum denuo imprimere jussit, nullo voca-
bulo in supradictis mutato : Cumque Car-
dinales nonnulli instarent, ut sensum
verborum paulo reformaret, ne Majestas
Pontificia detrimentum caperet, respondit :
Che la sua opinione era stata sempre tali
verso altri Pontefici, e che non voleva
haverla contraria di se stesso. — Hist. Eccl.
et Polit., L. 2, c. 5, an. 1601, p. 26, ed.
Hamb. 1709.

Pope Adrian VI., in his Commentory
on the four books of Sentences, confesses
in clear words that the Roman Pontiffs
are fallible even in matters of faith. His
words are in this form : ' It is certain that
the Roman Pontiff can err even in those
things which pertain to faith, in asserting
heresy by his determination or decretal,
for many of the Roman Pontiffs have been
heretics.' And lest any one say that these
words written by him before he was Pope
are of no force ; the same Adrian, having
been raised and elected to that Papal dig
nity, commanded the same book to be re
printed at the public charge of the Roman
Church, without the change of a single
word in the aforesaid passage. And when
some of the Cardinals insisted that he
should change the sense of the words a
little, lest the Pontifical dignity suffer, he
replied : ' That his opinion had always
been this in the case of the other Pontiffs,
and that he could not hold a contrary one
in his own case.'

THE CATHOLIC FAITH.

539

From instructions furnished his
1522: Scimus in hac sancta Sede aliquot
jam annis multa abominanda fuisse : abu-
sus in spiritualibus, excessus in Mandatis,
et omnia denique in perversum mutata.
Nee mirum si aegritudo a Capite in mem
bra, a summis Pontificibus in alios infe
riores Praelatos descenderit. Omnes nos,
id est, Praelati Ecclesiastici declinavimus
unusquisque in vias suas, nee fuit jamdiu
qui faceret bonum, non fuit usque ad
unum. — Qua in re quo ad nos attinet,
polliceberis. nos omnem operam adhibitu-
ros, ut primum Curia haec unde forte
omne hoc malum processit reformetur : ut
sicut inde corruptio in omnes inferiores
emanavit, ita etiam ab eadem sanitas et
reformatio omnium emanet. — In Richer.
Hist. Cone. Gen., L. 4, Pars 2, c. 5, III.,
p. 68, ed. Colon. 1683.

Nuncia at the diet of Nuremberg,
We know that in this holy See, for
some years past, there have been many
abominable things, abuses in spiritual
things, excesses in Mandates, and, in
short, all things have gone wrong. Nor
is it strange if the disease has descended
from the head to the members, from the
Supreme Pontiffs to the other inferior Pre
lates. We all, that is, the Prelates of the
Church, have gone astray, each one his
own way ; nor has there been for a long
time one who has done good, no, not one.
— In which matter, touching ourselves,
you will promise that we will use our best
endeavor that first this Court, from which,
perhaps, all this evil has proceeded, be
reformed ; that as corruption has flowed
hence to all below, so also from the same,
health and reformation of all may emanate.

PAUL III., BISHOP OF ROME.
The following extract from the Bull of Indiction of the Council of
Trent, issued by Paul III., is incontrovertible evidence of this Pontiff's
ignorance of any charisma of infallibility residing in the "Chair of
Peter." He should have written that he had determined to decide the
existing controversies by an ex cathedra utterance, "in the plenitude"
of his "apostolic power."

Initio nostri hujus Pontificatus, quem
non ob merita nostra, sed propter suam
magnam bonitatem, Dei omnipotentis pro-
videntia nobis commisit, cernentes jam
tum in quas perturbationes temporum,
quotque incommoda rerum fere omnium
nostra pastoralis solicitudo et vigilia esset
vocata, cupiebamus quidem mederi Chris-
tianae Reipubl. malis, quibus ilia jamdu-
dum vexata, et propemodum oppress'a est ;
sed ipsi etiam ut homines, circundati in-
firmitate, ad tantum onus tollendum im
pares vires nostras esse sentiebamus. —
Igitur, ut dicebamus, in tanta haeresum,
dissensionum, bellorumque tempestate,
tantisque excitatis fluctibus, cum esse-
mus ad moderandam et gubernandam
Petri naviculam vocati, nee viribus ipsi

In the beginning of this our Pontifi
cate, which the Providence of Almighty
God has committed us, not on account of
our merits, but of His great goodness,
seeing already in what a disturbed time
and in what troubles of almost all things
our pastoral care and watch has been
called, we desired to heal the evils of the
Christian commonwealth, whereby it has
been vexed a long time, and almost over
come ; but we as men, surrounded by in
firmity, perceived that our own powers
were insufficient for taking up such a
burden. — Therefore, as we said, when we
were called to manage and guide the bark
of Peter, in so great a tempest of heresies,
dissensions and wars, and in such mighty
waves, we put little confidence in our own

54Q

THE CATHOLIC FAITH.

nostris satis fideremus : primum conjeci-
mus in Domino cogitatus nostras, ut ipse
nos nutriret, animumque nostrum firmitate
et robore, mentem consilio sapientiaque in-
strueret: deinde animo repententes, majores
nostros sapientia admirabili et sanctitate
praeditos, saepe in summis Christianae
reipublicae periculis, remedium optimum
atque oportunissimum oecumenica concilia
et Episcoporum generales conventus ad-
hibuisse, ipsi quoque animum ad generale
habendum Concilium adjecimus, exquisi-
tisque principum sententiis, quorum nobis
videbatur utilis in primis et opportuna ad
hanc rem esse consensio, cum eos tunc
non alienos ob hoc tam sancto opere, in-
venlssemus, oecumenicum Concilium et
generalem eorum episcoporum aliorumque
Patrum ad quos pertineret conventum in
civitate Mantuae indiximus, etc. — Bulla
Indict., Cone Trident., ap. Binii, Gen. et
Prov. Concilia, T. 4, p. 794, ed. 1606.

strength. First we turned our thoughts
to the Lord, that He might sustain us,
and furnish our soul with firmness and
strength, and our mind with counsel and
wisdom ; then calling to mind, that our
predecessors, possessed of wonderful wis
dom and holiness, often in the greatest
perils of the Christian commonwealth, had
assembled ecumenical Councils and gen
eral gatherings of the Bishops as the best
and most fit remedy, we also turned our
mind to calling a General Council, and
having ascertained the opinions of the
principal men, whose consent in the first
place seemed useful to us and proper for
this thing, when we had then found
that they were not unfavorable to this so
' holy a work, we summoned an ecumenical
Council and a general gathering of those
Bishops and other Fathers, to whom it
pertained, in the city of Mantua, etc.

AUGUSTINE STENCHUS, BISHOP OF GUBIO.

Audis summum Pontificem a Con
stantino. Deum appelatum, habitum pro
Deo. Hoc videlicet factum est, cum eum
praeclaro illo edicto decoravit, adoravit uti
Deum, uti Christi et Petri successorem
divinos honores ei, quoad ejus potuit, con-
tulit, velut vivam Christi imaginem ven-
eratus est. — Contr. Laurent. Vallam de
donat. Constant., L. 2, fol. 230, col. 2,
D., T. 3.

You hear the Supreme Pontiff called
God by Constantine, and regarded as God.
This, forsooth, was done when he decor
ated him with that illustrious edict, when
he adored him as God, and, so far as he
was able, ascribed to him divine honors,
as the successor of Christ and Peter, and
venerated him as the living image of
Christ.

ALPHONSUS A CASTRO.

Non enim credo aliquem esse adeo
impudentem Papae assentatorem, ut ei trib-
uere hoc velit, ut nee errare aut in inter-
pretatione sacrarum literarum hallucinari
possit. Nam cum constet plures eorum
adeo illiterates esse ut grammaticam peni-
tus igorent, qui fit ut sacras literas inter-
pretari possent ? Si ergo in interpretatione
sacrarum literarum quilibet homo errare
potest, erit necessario judicium interpreta-
tionis penes totam Ecclesiam, penes quam
jus fuerat discernendi sacras Scripturas ab

For I do not believe that any one is
such an impudent flatterer of the Pope as
to be willing to concede this to him — that
he is- neither able to err or to prate in the
interpretation of the Holy Scriptures. For
as it is evident that many of them were so
illiterate as to be wholly ignorant of gram
mar, how happens it that they could in
terpret Holy Scripture ? If then any man
whatsoever is liable to err in the interpre
tation of the Holy Scriptures, the discern
ment of interpretation will necessarily be

THE CATHOLIC FAITH.

541

phumanis. Nam haec errare non potest, with the Church, with whom was the right
cum a Spiritu Sancto sit edocta. — Adv. of distinguishing the Holy Scriptures from
Om. Haeres., L. 1, c. 4, ed. Colon., 1539; human. For she cannot err, having been
quoted by Elliott on Romanism, p.. 705. taught by the holy Spirit.

MELCHIOR CANUS, BISHOP OF THE CANARY ISLANDS.

Illud assero ac fidenter quidem assero,
pestem eos Ecclesiae ac perniciem afferre,
qui aut negant Romanum Pontificem Petro
in Fidei doctrinaeque auctoritate succe-
dere, aut certe astruunt summum Ecclesiae
pastorem, quieunque tandem ille sit, errare
in Fidei judicio posse. — De Eccl. Roman.
Auctor, c 7, Op., p. 163, ed. Venet. 1759.

I assert this, and I even boldly assert
it, that those inflict a plague and an injury
upon the Church, who either deny that the
Roman Pontiff has succeeded Peter in the
authority of the faith and doctrine, or at
least maintain that the supreme pastor of
the Church, whoever he is, can err in
judging a matter of the faith.

PIUS IV, BISHOP OF ROME.
The Creed that bears this Pope's name, as contained in " The order
of administering the Sacraments and performing other Ecclesiastical
Offices in the English Mission, extracted from the Roman Ritual, by
command of Paul the Fifth, published by Keating and Brown, 1831,"
has nothing about Papal Infallibility (Roman Schism, by Rev. A. P.
Perceval, pp. xlvi-xlix). Di Bruno, in "Catholic Belief," American
edition, gives this same Creed, but with the additions, which we put in
italics : " I likewise undoubtedly receive and profess all other things
which the Sacred Canons and General Councils, and particularly the
holy Council of Trent and the OEcumenical Vatican Council, have de
livered, defined and declared, and in particular, about the supremacy and
infallible teaching of the Roman Pontiff" (p. 254). The "supplementary
'words were added by Pope Pius IX., referring to the Supremacy and
Infallibility of the Roman Pontiff" (Note by Di Bruno, Catholic Belief,
P- 2S°)-
CASPAR CARDILLUS.

Romanum Pontificem, neque in rebus
fidei definiendis, si quando id facere velit,
neque etiam in condendis legibus genera-
libus, quibus Christiana respublica guber-
netur, usquam sic errare posse, ut scandalo
sit aliis. Nam in his rebus perpetuo illi
adest Spiritus Sancti patrocinium lumen--
que divinum quo ejus mens copiose ad-
modum illustrata, velut manu ducatur. —
Apol. indie, Cone. Trident., col. 1177,
BC, T. 20, L. and C.

The Roman Pontiff can never err,
either in defining matters of faith, if he at
any time wills so to do, or even in estab
lishing general laws, whereby the Christian
commonwealth may be governed, so as to
be a scandal to others. For in these mat
ters the divine protection and light of the
Holy Spirit is perpetually present to him,
whereby his mind, copiously enlightened,
may be guided as by the hand.

542

THE CATHOLIC FAITH.

SIXTUS V., BISHOP OF ROME:
*
In order to carry out one of the edicts of the Council of Trent,
Sixtus published an authentic edition of the Vulgate, prefaced by the
Bull " Aeternus ille." Of this edition of the Vulgate, Bellarmine wrote
as follows to Clement VIII.:

Novit Beatitudo Vestra, cui se totam-
que Ecclesiam discrimini commiserit Sixtus
V., dum juxta propriae doctrinae sensus
sacrorum Bibliorum emendationem aggres-
sus est ; nee satis scio, an gravius unquam
periculum occurrerit. — Van Ess, p. 209 ;
quoted by Gieseler, Eccl. Hist., vol. v,
pp. 64, 65, 11. 21, Am. ed.

Your Holiness knows in what danger
Sixtus V. involved himself and the whole
Church, when, according to the sense of
his own doctrine, he addressed himself to
the emendation of the Scriptural text ; nor
do I know whether any so serious a danger
has ever occured as this.

As this edition contained so many errors, Gregory XIV. appointed
a commission to correct them. A new edition was made by Clement
VIII., to which a preface was prefixed by Bellarmine, attributing the
errors to the printers.
Century XVII.

ROBERT BELLARMINE,
Omnia nomina quae in Scripturis tri
buuntur Christo, unde constat eum esse
supra Ecclesiam eadem omnia tribuuntur
pontifici. — De Cone Auct., L. 2, c. 17,
p. 266, H., T. 1.
Nam fides Catholica docet, omnem
virtutem esse bonam, omne vitium esse
malum : si autem Papa erret praecipiendo
vitia, vel prohibendo virtutes, teneretur
Ecclesia credere vitia esse bona, et virtu
tes malas, nisi vellet contra conscientiam
peccare. Tenetur enim in rebus dubiis
Ecclesia acquiescere judicio summi Ponti
ficis, et facere quod ille praecipit, non
facere quod ille prohibet ac ne forte contra
conscientiam agat, tenetur credere bonum
esse quod ille praecipit : malum quod ille
prohibet. — De Rom. Pont., L. 4, c. 5, col.
974, C, Disput., T. 1, ed. 1601.

CARDINAL AND JESUIT.
All the names which in the Scriptures
are given to Christ, whence it is evident
that He is over the Church, all these same
names are given to the Pontiff.
For the Catholic faith teaches that
every virtue is good, every evil is bad :
but if the Pope should err by enjoining
vices, or forbidding virtues, the Church
would be bound to believe vices to be
good and virtues evil, unless it would sin
against conscience. For in things doubt
ful the Church is bound to acquiesce in
the judgment of the Supreme Pontiff, and
to do that which he enjoins, and not to do
that which he forbids ; and lest she should
act contrary to conscience, she is bound to
believe that to be good which he enjoins,
and that to be evil which he forbids.

FRANCISCUS VERON, JESUIT.
Sequitur : Nullae decretales Roman- It follows, that no decretals of the
orum pontificum eontentae in corpore juris Roman Pontiffs contained in the body of
canonici, sive in sex libris decretalibus, the Canon Law, or in the six books of the
sive in clementinis, sive in extravaganti- Decretals, or in the Clementines, or in the

THE CATHOLIC FAITH.

543

bus, nullae bullae posteriorum, qui in sede
Petri sederunt, sufficientes sunt, fundandq
articulo fidei catholicae, seu nulla doctrina
est de fide, quae continetur in istis decre-
talibus aut diplomatibus. Probatur, quia
papa quocunque modo loquens, etiam ex
cathedra, non est universalis ecclesia, ergo
quod ab eo proponitur, non proponitur ab
ecclesia universali ; ergo non est doctrina
fidei catholicae. Addo, conclusionem hanc
tam certam esse inter doctores omnes, ut
si quis contrarium doceret, novator ipse
foret et censura percellendus, quippe novi
dogmatis inventor. — Consentiunt itaque ex
ipsomet Bellarmino doctores omnes, doc
trinam illam non esse fidei catholicae ;
quod solum dixi et certissimum est ; quod
non advertunt praecipiti judicio calumnia-
tores. — Maturius ergo procedant hi cen-
sores, quorum censuram meretur, quippe
inductiva novi dogmatis, tanquam fide
catholica credenti, quod nemo hucusque
statuit, scilicet ; quod a pontifice foret,
etiam ex cathedra definitum, extra con
cilium universale esse de fide catholica,
seu tale definitum esse fide catholica, et
sub peccato haereseos ab omnibus creden-
dum. Hallucinati sunt et caecutiendo in
errorem prolapsi, quamquam non tam
error, quam hallucinatio vocanda sit prae-
ceps haec censura : putarunt multos dix
isse, quod nee somniarant. — Regula Fidei,
pp. 16, 18, 19, ed. secund., Ratisbon.
1867.

Non est de fide, pontificem Romanum
docentem aliquid, sive in concilio particu-
lari, sive in synodo provinciali, etiam cum
aloquitur totam ecclesiam, seu cum ex
cathedra, ut aiunt, loquitur, dum extra
universale concilium doceat, esse judicem
supremum controversiarum, aut esse infal-
libilem ; nee quod sic definitum foret, esse
de fide, nisi aliunde sensus totius ecclesiae
constaret. — Non est de fide, papam esse
supra concilium universale, seu supra ec
clesiam totam reliquam seu ipso capite
semoto, sicut nee etiam concilium aut to-

Extravagants, that no bulls Of former
Pontiffs who have sat in the See of Peter,
are sufficient for founding an article of
the Catholic faith, nor is any doctrine an
article of faith which is contained in these
decretals or documents. This is proved,
because the Pope, in whatever manner he
speaks, even ex cathedra, is not the Uni
versal Church ; therefore what is proposed
by him is not proposed by the Universal
Church : therefore it is not a doctrine of
the Catholic faith. I add that this con
clusion is so certain among all Doctors,
that if any one should teach the contrary
he would be an innovator and liable to
censure as the inventor of a new dogma.
— Therefore all Doctors, from Bellarmine
himself, are agreed that this doctrine is
not of the Catholic faith ; what I have said
is alone most sure ; this the calumniators,
of a rash judgment, do not observe. —
Therefore, let these critics proceed more
carefully, whose censure he deserves as
the introducer of a new dogma to be be
lieved as of the Catholic faith, which no
one thus far has set up, namely, that what
has been defined by the Pontiff, even ex
cathedra, apart from a universal Council,
is of the Catholic faith, or that such a
definition is of the Catholic faith to be
believed by all under the pain of heresy.
They are dreaming and have fallen blindly.
into error, though this rash opinion is not
so much to be called an error as a dream ;
they thought they had said many things
which they had not yet dreamed of.
It is not an article of faith, that the
Roman Pontiff, teaching anything, whether
in a particular Council or in a Provincial
Synod, even when he speaks to the whole
Church, or when he speaks ex cathedra,
as they say, while teaching apart from a
universal Council, is the supreme judge of
controversies, or is infallible ; nor would
what is thus defined be of faith, unless
otherwise the sense of the whole Church
should be in accord. — It is not an article
of faith that the Pope is above a universal
Council, or above the whole remaining

544

THE CATHOLIC FAITH.

tam ecclesiam reliquam esse supra papam,
seu quocumque modo, quaestio bene pro-
¦pQnatur. — Non est de fide, ut jam dixi-
mus, papam. extra concilium generale, esse
judicem summum controversiarum, nee
etiam extra illud esse infallibilem in judicio
ferendo de rebus fidei, aut morum. — Id.,
pp. 146, 148, 160.

Church, as if a distinct head ; as neither
also is a Council or the whole remaining
Church above the Pope, if in any manner
a question is rightly proposed. — It is not
an article of faith, as we have just said,
that the Pope^ apart from a general Coun
cil, is the chief judge of controversies, nor
also apart from that, is he infallible in
giving judgment in matters of faith and
morals.

DECLARATION OF FACULTY OF DIVINITY OF PARIS, 1663.

Non esse Doctrinam vel Dogma Fac-
ultatis, quod summus Pontifex, nullo acce-
dente Ecclesiae consensu sit infallibilis. —
Art. 6 ; quoted by Du Pin, Eccl. Hist.,
vol. 7, L. 3, c. g, p. 150, Eng. ed.

It is not the Doctrine or Opinion of
the Faculty, that the Supreme Pontiff,
without the concurring consent of the
Church, is infallible.

ISAAC BARROW, AN ANGLICAN BISHOP.
The greatest tyranny that ever was invented in the world is the
pretence to infallibility : for Dionysius and Phalaris did leave the mind
free, (pretending only to dispose of body and goods according to their
will :) but the pope, not content to make us do and say what he
pleaseth, will have us also to think so ; denouncing his imprecations and
spiritual menaces if we do not. — Treatise on Pope's Supremacy, p. 200,
Oxford ed., 1852.

DECLARATION OF GALLICAN CLERGY, 1682.

In fidei quoque quaestionibus prae-
cipuas summi pontificis esse partes, ejus
que decreta ad omnes et singulas ecclesias
pertinere, ne'e tamen irreformabile esse
judicum nisi Ecclesiae consensus acces-
serit. — Declar. de eccl. potest. ; in Summa
of Thomas Aquinas, vol. 5, p. 175, ed.
Billuart, Paris, 1886.

In questions of faith, the Pontiff has
the principal authority, and his decrees
pertain to all churches and each church in
particular ; yet his judgment is not irre-
formable unless it has the consent of the
Church.

ROMAN CATHOLIC CONFESSION.
This Confession was publicly prescribed and propounded (publice
praescripta et proposita) to those who, in Germany and Hungary, wished
to become Roman Catholics. A portion only is given.
" II. We confess that the Pope of Rome is Head of the Church,
and cannot err.

THE CATHOLIC FAITH. 545
"III. We confess and are certain that the Pope of Rome is Vicar
of Christ, and has plenary power of remitting and retaining sins accord-
, ing to his will, and of thrusting men down into hell.
" IV. We confess that whatever new thing the Pope of Rome may
have instituted, whether it be in Scripture or out of Scripture, is true,
divine, and salvific ; and therefore ought to be regarded as of higher
value by lay people than the precepts of the living God.
" V. We confess that the Most Holy Pontiff ought to be honored
by all with divine honor, with more prostration than what is due to
Christ Himself." — Streitwolf's Collection of the Confessions of the
Church of Rome, Gottingen, 1838, p. Ii ; quoted by Wordsworth, Letters
on the Church of Rome, pp. 69, 70, ed. 1847.
ROMAN CATHOLIC PRINCIPLES
In Reference to God a.nd the King.
It is no matter of Faith to believe, That the Pope is in himself
Infallible, separated from a General Council, even in expounding the
Faith : by consequence Papal Definitions or decrees, though ex cathedra
as they term them, (taken exclusively from a General Council, or
Universal acceptance of the Church.) oblige none under pain of heresy
to an interior assent. — Sect, ii, vi, quoted in Papist Misrepresented and
Represented, end of Part I, ed. 1686.
FRANCIS FULLWOOD, AN ANGLICAN ARCHDEACON.
Pray what security doth the promise of the Churches Perpetuity,
or Infallibility as to Fundamentals, give to' any single person or par
ticular Church, that they shall continue in the Christian Faith, more
than it did to the seven Churches in Asia ? And where are they now ?
If we should grant the Universal Church to be Infallible ; not only
as to her Perpetuity, but her Testimony, which the argument reacheth
not ; yet it rests to be proved, that the Church of Rome is the Catholic
Church ; and then that the Pope is the Church of Rome in the same
sense that the Church of Rome is the Catholic Church, and that in the
same consideration, as the Catholic Church is Infallible. — Roma Ruit,
c. 15, p. 168, ed. 1679. Century XVIII.
FR. LEOP. BR. LIEBERMANN, A VICAR-GENERAL.
Propositio. Ex principiis fidei cath- Proposition. According to the prin-
olicae certum est, summum Pontificem in ciples of the Catholic faith, it is certain
dijudicandis fidei controversiis praecipuas that the Chief Pontiff bears an important

54^

THE CATHOLIC FAITH.

partes habere ; ejusque judicium, si eccle
siae consensus accesserit, esse irreforma-
bile. An autem ante ecclesiae consensum
infallibile sit, salva fide controvertitur.
(i) Ex his [Matt, xvi ; Luc. xxii ; Joan.
xxi] aliisque scripturae testimoniis patet,
Petro ejusque successoribus peculiarem
in ecclesia potestatem concessam fuisse ;
super illos peculiari modo aedificatam esse
ecclesiam ; illis prae caeteris curam in-
cumbere confirmandi in fide fideles et
episcopos ; pascendi universum gregem,
oves scilicet et pastores. Ergo et ipsis
principalis conservandae fidei cura deman-
data est. (2) In prima hujus Demonstra-
tionis parte probatum est, Rom. Pontifi
cem in totam ecclesiam habere primatum :
cum autem primatus propter unitatem in-
stitutus sit, et unitas ecclesiae sine unitate
fidei cogitari non possit, necessario Rom.
Pontifici competit cura invigilandi, ut fides
ecclesiae religiose servetur et errores repel-
lantur, qui se contra avitam religionem
extollunt. — Inst. Theol., T. i, de auct.
Rom. Pont, in fidei contr., 676, p. 500,
ed. Moguntiae, 1861.

Ecclesia sive dispersa, sive in concilio
congregata errare non potest, ex § II.
hujus art. : Ergo neque illud fieri unquam
potest, ut concilium oecumenicum, aut dis
persa per orbem ecclesia assensum prae-
beat decisioni dogmaticae, quae errorem
contra fidem aut mores contineret ; ita
enim tota ecclesia a sana Christi doctrina
aberraret. Notum est, quod licet multi sint
inter catholicos viri sancti et doctissimi, qui
pro sua in Petri sedem reverentia docue-
runt, aut adhuc hodie docent, Romanum
Pontificem ex cathedra loquentem errare
non posse, semper tamen extiterint theo-
logi, qui contrarium assernerunt ; quosque
ecclesia nihilominus tanquam pios strenu-
osque fidei defensores suspexit. Ergo
haec questio ex earum numero est, de
quibus salva fide disputatur : neque nota

part in settling controveries of the Catholic
faith, and his judgment, if the consent of
the Church be added, is unalterable. But
whether it is infallible previous to the
consent of the Church, saving faith, is a
matter of controversy. From these [Matt.
xvi, Luke xxii, John xxi] and other testi
monies of Scripture, it is evident that a
special power was granted to Peter and
his successors in the Church ; that upon
them, in a peculiar sense, the Church was
built ; that upon them, more than upon
others, is incumbent the care of strength
ening the faithful and the bishops in the
faith ; of feeding the whole flock, that is,
the sheep and the shepherds. Therefore,
also, from them is demanded the principal
care of preserving the faith. (2) In the
first part of this Demonstration, it was
proved that the Roman Pontiff has a
Primacy over the whole Church : but as
the Primacy was instituted for the sake of
unity, and the unity of the Church cannot
be thought of apart from the unity of the
faith, of necessity the care of watching is
laid upon the Roman Pontiff, that the faith
of the Church may be carefully preserved,
and that errors which raise themselves
against the ancient religion may be re
jected. The Church, whether at large or
gathered in a Council, cannot err, accord
ing to § II. of this article. Therefore, it
can never happen that a General Council,
or the Church at large throughout the
whole world, will give consent to a dog
matic decision which contains an error
against faith or morals ; for in so doing
the whole Church would err from the
sound doctrine of Christ. It is known,
that though there are many learned men
among Catholics, who, out of their rever
ence for the See of Peter, have taught,
and do teach to-day, that the Roman Pon
tiff speaking ex cathedra, cannot err ; yet
that there have ever been Theologians who
have asserted the contrary, and whom,
nevertheless, the Church has looked up to
as pious and active defenders of the faith.

THE CATHOLIC FAITH.

547

haereseos uUi parti inurenda est, cum ab
ecclesia nihil sit definitum ; idque non
semel eonfessi sint utriusque partis accer-
rimi defensores. Ac primum quidem
Gallicani praesules, suam declarationem
emittendo, nihil omnino addiderunt, quod
censuram inureret oppositae sententiae.
Imo episcopi omnes qui comitiis anni 1682
interfuerunt, in epistola ad Innocentium
XII. anno 1693 palam testantur, quod
cum in comitiis declaraverint R. P. de-
creta circa fidem non esse irreformabilia,
mens eorum non fuerit, quidquam decer-
nere, aut decretorie definire, sed suam
duntaxat sententiam aperire. — Id., 677,
pp. 500, 501.

Corollarium. Ergo infallibilitas Ro
mani Pontificis urgeri non potest contra
haereticos ; neque adhiberi ad stabilien-
dam fidem catholicam.- (1) Non potest
ab haereticis exigi, quod inter catholicos
finitum non est ; neque tanquam dogma
obtrudi, quod salva fide negari potest.
Haec fusius ostendit Veronius in regula
fidei § IV. Nr. 2, aliique, qui de fide cath
olica coutra haereticos egerunt. (2) Ex
iisdem rationibus concluditur, infallibilem
Romani Pontificis in decidendis fidei con
troversiis auctoritatem, etiam ab illis, qui
plene de ea convicti sunt, tanquam prin-
cipium probandi non posse adhiberi : nam
fidei divinae non potest fundamentum sup-
poni, quod ipsum non est inconcussum ;
neque regula fidei esse potest, quod ipsum
ad fidem non pertinet. — Id., 678, p. 501.

Therefore, this question belongs to the
number of those things about which, sav
ing faith, there is dispute. Neither is the
mark of heresy branded upon either party,
since nothing has been defined by the
Church ; and this most earnest defenders
of both parties have often confessed. And
first, indeed, the Gallican Bishops, in put
ting forth their declaration, added nothing
at all which branded with the censure of
heresy the contrary opinion. Besides, all
the Bishops who attended the Assembly
in the year 1682, in a letter to Innocent
XII., in the year 1683, openly testified,
that when they delivered in the Assembly
that the decrees of the Roman Pontiff in
regard to faith are not unalterable, their
intention was not to decide anything, or
to define by a decree, but only to make
known their opinion.
Corollary. Therefore the infallibility
of the Roman Pontiff cannot be pressed
against heretics ; nor can it be made use
of to establish the Catholic faith. (1)
That cannot be required of heretics which
is not prescribed among Catholics ; nor
can that be put forward as a dogma which,
saving faith, can be denied. Veron shows
this more at length in his Rule of faith,
§ iv, n. 2, and others, who have contended
for the Catholic faith against heretics. (2) -
From these same reasons, we conclude that
the infallible authority of the Roman Pon
tiff in deciding controversies of the faith,
cannot be employed as a basis of proof,
even by those who are fully convinced of
it, for that cannot be laid down as a foun
dation of divine faith, which is not itself
unshaken ; nor can that be an article of
faith, which does not itself pertain to the
faith.

ROBERT MANNING.
For the Pope's Infallibility is no Article of Faith, nor proposed by
the Church as a condition of Communion. — Account of the Catholic
Faith, p. 27, ed. 1751.

548 THE CATHOLIC FAITH.
LOUIS BAILLY, THEOLOGIAN AT DIJOU.
Romanus Pontifex etiam ex cathedra The Roman Pontiff, even teaching
docens in rebus fidei non est infallibilis, ex cathedra, is not infallible in matters of
seu irreformabilia non sunt ipsius de- faith, nor are his decrees irreformable, un-
creta, nisi accesserit Ecclesiae' consensus. less the consent of the Church is added.
— Theolog., T. 2, de Eccl., c. 13, art. 3;
quoted by Elliott on Romanism, p. 700,
ed. 1877.
Century XIX.
A DOCTRINAL CATECHISM.
BY REV. STEPHEN KEENAN.
Q. Must not Catholics believe the Pope in himself to be infallible ?
A. This is a Protestant invention ; it is no article of the Catholic
faith ; no decision of his can oblige, under pain of heresy, unless it be
received and enforced- by the teaching body — that is, by the Bishops of
the Church. — Pp. 305, 306, second American edition, approved by the
most Rev. John Hughes, D.D.
In the " Third American Edition, Revised and Corrected conform
ably to the Decrees of the Council of the Vatican," of the same work, ,
containing the imprimatur of the late Archbishop McCloskey, the above
question and answer are dropped.
THE SINCERE CHRISTIAN INSTRUCTED.
BY RT. REV. DR. GEORGE HAY.
Q. 24. In whom, then, does the infallibility properly reside ?
A. In the body of the pastors, joined with their head.
Q. 25. How so?
A. In either of these two ways : (1) When the pastors of the church
are called together by the chief pastor, in a general council, * * *
(2) When the head of the church, without calling together the other
pastors, publishes any decree concerning faith or morals, and this decree
is accepted and received by the body of the pastors, etc.
Q. 26. When the head of the church publishes any decree concern
ing faith or morals, to which he requires submission from all the faith
ful, is he himself infallible in what he thus teaches ?
' A. This is not proposed as an article of Divine faith, nor has the
church ever made any decision concerning it. Great numbers of the
most learned divines are of opinion, that in such a case the head of the
church is infallibile in what he teaches ; but there are others of a con
trary opinion, who think that his decree is not. to be considered as in-

THE CATHOLIC FAITH.

549

fallibly certain, till the body of the bishops receive it, either by their
express approbation, or by their tacit submission to it, by which it
becomes a decree of the whole church, whose infallibility is undoubted.
— Of the Church, c. 12, pp. 126, 127.

THE FAITH OF CATHOLICS.
BY BERRINGTON AND KIRK.
PROPOSITION XIV.
It is no article of Catholic faith to believe that the Pope is in him
self infallible, separated from the Church, even in expounding the
faith : by consequence, papal definitions or decrees, in whatever form
pronounced, taken exclusively of a general council or acceptance of the
Church, oblige none, under pain of heresy, to interior assent. — Vol. 2,
p. 105, Capel's edition.
KENDRICK, ARCHBISHOP OF ST. LOUIS.

Primatum Romani Pontificis in uni
versa Ecclesia, tum honoris tum juris
dictionis agnosco : primatum dixi, non
DOM'INATUM. Primatum autem ei,
tanquam Petri successori, inesse tota tra-
¦ ditio Ecclesiae a sua origine testatur ; quo
solo testimonio adductus, eum tanquam
certissimum fidei principium et dogma,
accipio. — Concio, III., in F"riedrich's Do-
cum. illust. Cone. Vat., p. 194, vol. 1,
ed. 1871. Regula interpretandi Scripturas nobis
imposita, haec est : eas contra unanimem
Patrum consensum non interpretari. Si
unquam detur consus iste unanimis dubi
tari possit. Eo tamen deficiente, regula
ista videtur nobis legem ponere majorem,
qui ad unanimitatem accedere videretur,
patrum numerum, in suis Scripturae inter-
pretationibus sequendi. Hoc posito, a
communi hodierna explicatione verborum,
'Super hanc Petram, etc,' discedere ne
cesse est. — Id., p. 195.
Habemus in Sacra Scriptura testi
monia loculentissima missionis omnibus
apostolis datae et divinae assistentiae om
nibus promissae. Haec loca clara sunt,

The primacy of the Roman Pontiff,
both of honor and of jurisdiction, in the
universal Church, I acknowledge — pri
macy, I say, not LORDSHIP. But the
primacy is in him, as the successor of
Peter, the whole tradition of the Church
from its beginning testifies ; and relying
on this testimony alone, I accept it as a
most certain principle and dogma of faith.

The rule of Scriptural interpretation
imposed upon us is this : That these are
not to be interpreted contrary to the
unanimous consent of the Fathers. It is
doubtful whether any unanimous consent
can be found. Yet this' failing, that rule
seems to lay down for us the law of fol
lowing, in their interpretation of Scripture,
the greater number of Fathers, who seem
to approach unanimity. This being ac
cepted, it is necessary that the modern
exposition of the words, 'On this rock,
etc. , ' be abandoned.
We have in the Holy Scriptures most
clear testimony of a mission given to all
the Apostles and of the divine assistance
promised to all. These passages are clear,

55°

THE CATHOLIC FAITH.

et nullam interpretandi varietatem admit-
tunt. Non habemus vel unum locum
Scripturae, de cujus vero sensu non dis-
putetur, in quo aliquid ejusmodi Petro,
seorsim ab aliis, promittatur. Et tamen
volunt auctores schematis ut Romano
Pontifici, tanquam Petri successori.asser-
amus potestatem, quam Petro datam fuisse
nullo certo Sacrae Scripturae testimonio
probari possit, nisi in quantum cum cae
teris apostolis eam acceperit ; quoque ei
seorsim a caeteris vindicata, sequeretur
Divinam Assistentiam ei promissam non
nisi per eum dandam esse, quamvis loca
adducta ostendant, eam ei, non alio modo,
sicut nee aliis verbis, quam caeteris fuisse
promissam. Privilegium quidem Petro
prae aliis magnum datum fuisse agnosco ;
non Scriptuarum, sed totius Christianae
Antiquitatis, adductus testimonio : cujus
beneficio eum infallibilem esse constat ; ea
tamen conditione, ut fratrum consilio uta-
tur ; eorumque, in supremo hoc munere
cum eo consortium, judicio adjuvetur, et
eorum, quorum caput est et os, nomine
loquatur. — Id., p. 201.

Definitiones fidei non sunt pietatis
incitamenta ; multo minus sententiarum
scholarum, pro varia earum fortuna, trium-
phales evectiones. Sunt fidei doctrinarum
auctoritationae expositiones, ad novatorum
effugia ut plurimum praecavenda, et nun
quam novam fidem fidelibus imponunt.
Hoc posito, dico Pontificiam infallibilita-
tem non esse doctrinam fidei.
I. Non habetur in symbolis fidei ;
non traditur tanquam fidei articulus in
catechismis ; et non invenitur ut talis in
aliquo publici cultus monumento. Ideo
que Ecclesia eam hue usque non docuit
tamquam de fide credendam ; quam si
esset fidei doctrina, tradere et docere de-
buisset.

and admit no variation of meaning. We
have not even a single passage of Scrip
ture, the meaning of which is undisputed,
in which anything of the kind is promised
to Peter separately from the rest. And
yet the authors of the schema want us to
assert that the Roman Pontiff, as the suc
cessor of Peter, has that power which can
not be proved, by any certain testimony
of Holy Scripture, to have been given to
Peter, except in so far as he received it in
common with the other Apostles ; and
which being claimed for him from the
rest, it would follow that the Divine As- .
sistance promised to him was to be given
only through him, although the places
cited show that it was promised to him
only in the same manner and in the same
terms as to the others. I admit that a
great privilege was granted to Peter above
the rest ; but I am led to this by the testi
mony, not of the Scriptures, but of all
Christian antiquity : by the help of which
it appears that he is infallible ; but yet on
this condition, that he should use the
counsel of his brethren, and should be
aided by the judgment of those who are
his partners in this supreme function, and
should speak in the name of those, of
whom he is head and master.
Definitions of faith are not incite
ments to devotion ; much less are they the
triumphal elevations of the opinions of the
schools, according to the various fortune
of each. Authoritative expositions of the
doctrines of the faith, are generally to pre
vent the effusions of innovators, and they-
never impose upon the faithful a new faith.
^his being settled, I say that Pontifical
Infallibility is not a doctrine of faith.
I. It is not contained in the symbols
of the faith ; it has not been handed down
as an article of faith in the catechisms ;
and it is not found as such in any docu
ment of public worship. Therefore, the .
Church has not hitherto taught it as a
thing to be believed of faith ; as if it were
a doctrine of faith, it ought to have de
livered and taught it.

THE CATHOLIC FAITH.

551

2. Non tantum eam non docuit aliquo
publico instrumento, Ecclesia ; sed eam
impugnari ; non alicubi sed, excepta for-
san Italia, fere ubique gentium, idque per
longum tempus permisit. — Id., VIII., p.
212. Ante annum quidem in Anglia et
Statibus Unitis prodiere nonnulli libri,
duo aut tres numero, quod sciam, quibus
mentes pararentur sententiam tamquam
ad fidem pertinentem recipere. De eo
qui in Statibus Unitis' in lucem publicam
editus est, deinde in linguas Gallicam et
Germanicam versus, a viro pio et zelantis-
simo, indocto tamen, scriptus, asserere
possum istum erroribus adeo gravibus
abundasse, in prima saltern ejus Anglica
editione, ut risum potius quam stomachum
movisset aliis quam mihi diversa forsan in
re praesenti sentientibus. Cum ab auc-
tore rogarer ut aliqualem commendationem
isti libello, episcopis aliquatenus injurioso,
darem, nolui quidem optimum virum con
troversiis angere, et silentii charitatem in-
caute promisi. — Id., pp. 212, 213.

2. Not only has not the Church
taught it in any public instrument, but it"
has suffered it to be impugned, not every
where, but, with the exception, perhaps,
of Italy, almost everywhere in the world,
and that for a long time.
A year ago, indeed, in England and
the United States, sundry books came out,
two or three to my knowledge, by which
the minds (of men) should be prepared to
receive the opinion as pertaining to the
faith. Concerning that one* which was
published in the United States, and after
wards translated into French and Ger
man, written by a pious and extremely
zealous but ignorant man, I may say that
it abounded in such grave blunders, at
least in the first edition in English, as to
excite more laughter than indignation in
others beside myself, holding different
opinions on the matter in question. When
I was asked by the author to give a sort
of commendation for his little book, which
is especially damaging to the Bishops, I
was unwilling to bother the good man
with controversy, and so incautiously I
promised him the charity of silence.
The custom has prevailed, indeed, of
predicating infallibility of the Church ; but
it would be better to use the word inerr
ancy. God alone is infallible. Concerning
the Church, the most we are able to assert
is, that it does not err in teaching the doc
trines of faith, which Christ has com
mitted to its charge ; because the gates of
hell are not to prevail against it. There
fore, infallibility absolute and complete
cannot be predicated to it ; and perhaps it
would be better to refrain from using that
word, and use the word inerrancy in place
of it.
The speech, from which the above extracts have been taken, was
written to be delivered at the Vatican Council ; but it was not spoken,
owing to an unexpected stop that was put to the discussions This
information is contained in a note (monitupi) which prefaces the speech
(Friedrich, vol. i, p. 187). 
* "Infallible Authority of the Pope," by F. X. Weninger, S. J.

Usus quidem invaluit infallibilitatem
de Ecclesia praedicandi ; melius tamen
inerrantiae vox adhiberetur. Deus solus
est infaUibilis. De Ecclesia solummodo
asserere possumus, earn non errare in doc-
trinis fidei docendis, quas ejus custodiae
Christus tradiderit ; quia portae inferi non
sint contra eam praevaliturae. Infallibili-
tas proinde absoluta et omnimodo de ea
praedicari nequit ; et melius forsan ab ista
voce abstineretur, vocabulo inerrantia in
ejus locum adhibito. — Id'., X., pp. 223,
224.

552 THE CATHOLIC FAITH.
MILO MAHAN, AN AMERICAN PRIEST.
The Roman Infallibility comes before us with these special marks :
(i) The great division between the East and the West ; (2) with the
stain of bloodshed in wars and persecutions ; (3) with the " deification "
of the Blessed Virgin ; (4) with a childish and almost heathenish frivolity
in all parts of the earth that are subject to the Roman sway. — Exercise
of Faith, pp. 75, 76, London edition, 1877.
R. F. LITTLEDALE, AN ANGLICAN PRIEST.
There is not one solitary example to be found in the whole of
Church history of any great struggle or difficult question being decided
by the Pope's interference. Not one of the great heresies was put down
in this way, but always by a Council or by some private theologian.
* * * When Luther asked his famous question, "What is justifica
tion ? " no Pope was ready with a reply ; and though a reply was given
at last by the Roman Church, it came in the shape of a decree of the
Council of Trent in 1547, more than a quarter of a century after the
question had been put. — Plain Reasons against Joining the Church of
Rome, pp. 179, 180, ed. 1884.

Section IV.
Popes have been Considered Heretical, and have been
Condemned by the Church.
Century II.
VICTOR I., BISHOP OF ROME.
This Bishop of Rome is supposed to have patronized the Patri-
passion heresy. He is also said to have "acknowledged the prophetic
gifts of Montanus."
Tertullian, Priest of Carthage. — For after the Bishop of Rome had
Nam idem tunc episcopum Romanum, acknowledged the prophetic gifts of Mon-
agnoscentem jam prophetias Montani, tanus, Prisca, and Maximilla, and, in con-
Priscae, Maximillae, et ex ea agnitione sequence of the acknowledgement, had be-
pacem Ecclesiis Asiae et Phrygiae infer- stowed his peace on the Churches of Asia
entem, falsa de ipsis prophetis et etclesiis and Phrygia, he, by importunately urging
eorum asseverando, et praecessorum ejus false accusations against the prophets
auctoritates defendendo, coegit et litteras themselves and their churches, and insist-

THE CATHOLIC FAITH.

55:

pacis revocare jam emissas, et a proposito
recipiendorum charismatum concessare.
Ita duo negotia diaboli Praxeas Romae
procuravit: prophetiam expulit, et haere
sim intulit ; Paracletum fugavit, et Patrem
crucifixit. — Adv, Prax., c. i, Op., T. 2,
col. 178, 179, ABA., Pat. Lat. T. 2.

ing on the authority of the bishop's prede
cessors in the See, compelled him to recall
the pacific "letter which he had issued, as
well as to desist from his purpose of
acknowledging the said gifts. By this,
Praxeas did a twofold service for the devil
at Rome : he drove away prophecy, and
he brought in heresy ; he put to flight the
Paraclete, and he crucified the Father. —
A. N. Fathers, vol. 3, p. 597,

Century III.
CALLISTUS I., BISHOP OF ROME.
Hippolytus suggested the following method of refuting heresies :

Tavra Si erepo? ovx kXiy^si, y
rd iv ixxXydia xapdSoSsv dyiov
avsvpa, ov tvxovte? apdrspoi oi
aaodroXoi psriSodav roi? dpSw?
xsaidxsvxddiv ¦ wv r/psii SidSoxoi
xvyxdvovxsi xij? xs avrij? xdpixo?
psrixovzsi dpxispazsia? zs xai Si-
SadxaXiai xai cppovpol ziji kxxXy-
diai XsXoyidpivoi ovx ocpBaXpw
vvdzdZopev, ovSi Xoyov opSdv
diwawpsv, x. z. X. — Refut. om. Hae-
res., L. 1, prooem., p. 4, lines 50-55, ed.
Gottingae, 1856.

But none will refute these, save the
Holy Spirit bequeathed unto the Church,
which the Apostles, having in the first in
stance received, have transmitted to those
who have rightly believed. But we, as
being their successors, and as participators
in this grace, high-priesthood, and office
of teaching, as well as being reputed
guardians of the Church, must not be
found deficient in vigilance, or disposed to
suppress correct doctrine. — A. N. Fathers,
vol. 5, p. 10, Am. ed.

In the ninth book of his "Refutation of All Heresies," Hippolytus
speaks of the heresy of Zephyrinus and Callistus, both Bishops of Rome.
Tsyivyzai ni dvdpan Noyzdi,
zw yivsi 'Spvpvaio?. Ovro? sid-
yyydazo dipediv kx xwv 'HpaxXsi-

zov Soypdzwv. — Kaz' ixsivo xai
pov Zscpvpivov Siiasiv vopiZovzo?
xyv kxxXydiav, dvSpd? iSiwxov xai
aidxpoxspS ov? • [o?] xw xipSsi apod-
tpspopivw asiBdpsvo?, dvvsxwpsi
xoi? apodiovdi xw KXsopivsi paBy-
xevEdBai, xai avxd? vaodvpdpsvo?
zw xpovw kal zd avzd wp/iyxo,
dvpfiovXov xai dvvay wv idz ov twv
xaxwv ovto? avrw KaXXidrov. —
Tovrwv xard SiaSoxyv Siipeive
rd SiSadxaXeiov xparvvdpsvov xai
kxav^ov, Sid rd dvvaipsidBai av-

There has appeared one, Noetus by
name, by birth a native of Smyrna. This
person introduced a heresy from the tenets
of Heraclitus. — At that time, Zephyrinus
imagines that he administers the affairs of
the Church — an uninformed and shame
fully corrupt man. And he, being per
suaded by proffered gain, was accustomed
to connive at those who were present for
the purpose of becoming disciples of Cleo-
menes. But (Zephyrinus) himself, being
in process of time enticed away, hurried
headlong into the same opinions ; and he
had Callistus as his adviser, and a fellow-
champion of these wicked tenets. — The
school of these heretics during the succes-

554

THE CATHOLIC FAITH.

xoi? zdv Zscpvpivov xai zdv KaX-
Xidzov, xaizoi ypwv pySiaozs dvy-
Xwpyddvzwv, d%Xd aXsidzdxi? dv-
xixaBsdxwxwv apd? avxov?, xai
SieXey^avxwv, xai dxovrai fiiada-
/livwv ryv dXyB'siav dpoXoysiv. —
Id., L. 9, in Wordsworth's St. Hippoly
tus, pp. 64, 66, ed. 1880.

Ovrw nerd ryv xov Zscpvpivov
xsXsvxyv vopiZwv rsrvxyxivai ov
kBypdro, rdv 2afiiXXiov daiwdsv
w? pi) cppovovvra opBwi, SsSoixwi
ipi xai vopiZ&v ovrw SvvadBai
daorpiipadBai ri)v xpdi xai ixxXy-
diai fiaryyopiav, wi py aXXoxpiw?
cppovwv. THv ovv ydy? -xai aavovp-
yo? xai kai xpovw dvvypaads aoX-
Xovi. — 'Ecpsvpsv dipsdiv xoidvSs,
Xiywv xdv Xoyov avrdv sivai vidv,
avxov xai aaripa, dvdpan piv
xaXovpsvov, sv Si ov rd avsvpa
dSiaipsrov. — Id., lb., pp. 84, 86.

sion of such bishops, continued to acquire
strength and augmentation from the fact
that Zephyrinus and .Callistus helped them
to prevail. Never at any time, however,
have we been guilty of collusion with
them ; but we have frequently offered them
opposition, and have refuted them, and
have forced them reluctantly to acknowl
edge the truth. — A. N. Fathers, vol. 5,
p. 125, Am. ed.
Thus it came to pass, that after the
death of Zephyrinus, Callistus presuming
he had gained that to which he had aspired,
cast off Sabellius as heterodox, through
fear of me, and supposing that he might
thus be able to wipe off the reproach to
which he was exposed in the eyes of the
Churches, as if he were not of unsound
belief. In good truth he was a juggler
and imposter, and in process of time drew
many along with him. — He invented such
a heresy as follows. He said that the
Word is the Son and is also the Father,
being called by a different name, but that
the indivisible Spirit is one ; etc — Words
worth's St. Hippolytus, pp. 85, 87.

Century IV.
LIBERIUS, BISHOP OF ROME.
Liberius professed Arianism.

Athanasius, Abp. of Alexandria. —
Kal ydp ovSi Aifiepiov rov kaidxo
aov 'Pwpy? xard ri/v dpxyv icpei-
davxo, dXXd xai pixpi xwv kxsi
xyv paviav k^ixsivav • xai ovx °rl
daodxoXixd? kdxi Bpdvo? ySidBydav.
— '0 8k Aifiipio?, i^opidBsii, vdxs-
pov psxd SiExij xpovov wxXads, xai
cpofiyBsl? xdv daeiXovpevov Bdva-
xov, vxiy paipsv . — Hist. Arian. ad
Monac, § 35, col. 733. BO; § 41, col.
741, B., Op. T. 1, Pat. Gr. T. 25.
St. Jerome, Priest. — Liberius taedio
victus exsilii, et in haeretica pravitate sub-
scribens, Romam quasi victor intraverat.
— Euseb. Chron., 354, Op., T. 8, col. 502,
Pat. Lat. T. 27.

Thus from the first they [the Arians]
spared not even Liberius, Bishop of Rome,
but extended their fury even to those
parts ; they respected not his bishopric
because it was an apostolical throne. —
But Liberius, after he had been in exile
for two years, gave way, and for fear
of threatened death was induced to sub
scribe.

Liberius, overcome with the irksome-
ness of exile, subscribed to heretical error,
and entered Rome as a conqueror.

THE CATHOLIC FAITH. 555
Liberius wrote an epistle to the Eastern Priests and Bishops (Presb.
et coepisc. Orient.), which is cited by Hilary of Poictiers, with his com
ments inclosed in parenthesis :
Nam, ut verius sciatis, me vera fide For, that ye may know more truly
per hanc epistolam ea loqui, dominus et that I speak these things by this epistle in
frater meus communis Demophilus, qui true faith, my lord and common brother
dignatus est pro sua benevolentia fidem Demophilus, who deigned out of his kind-
vestram et catholicam exponere, quae Sir- ness to explain your Catholic faith which
mio a pluribus fratribus et coepiscopis nos- at Sirmium was discussed and expounded
tris tractata, exposita, et suscepta est (Haec by many of our brethren and fellow-
est perfidia Ariana, hoc ego notavi, non bishops, and was received (This is an
apostata. Liberius sequentia) : ab omnibus Arian falsehood, by this I have marked
qui in praesenti fuerunt ; hanc ego libenti him, he [Athanasius] is not an apostate,
animo suscepi (Anathema tibi a me dictum, Liberius proceeds) by all who were pres-
Liberi, .et sociis tuis), in nullo contradixi, ent ; this faith I have received with a
consensum accommodavi, hanc sequor, willing mind (Anathema to thee, I say,
haec a me tenetur (Iterum tibi anathema et Liberius and thy fellows), in nothing have
tertio, praevaricator Liberi). — Op. Hist., I contradicted it, I have given my con-
Frag. 6, Op. T. 2, col. 690, 691, ABA., sent, this I follow (Again, and for a third
Pat. Lat. T. 10. time, Anathema, Liberius, the prevari
cator).
Century VII.
HONORIUS I., BISHOP OF ROME.
Honorius was condemned by. the Sixth General Council for
teaching the Monothelite heresy. This is such a deadly blow against
Papal Infallibility, that Roman Catholic controversalists have introduced
many complications into the question of the condemnation of one of
their Popes. Baronius claims that the insertion of Honorius' name is
an interpolation. Others say that he did not teach the heresy ex cathe
dra. Others, that he was only condemned for negligence.
This one fact remains, however, notwithstanding the desperate efforts
to elude the evidence — Honorius was condemned by a General Council
as a heretic. No doubt he did not speak ex cathedra, as most likely he
knew nothing about such utterances. Now, a Pope could not have been
condemned except by a power higher than his own. Therefore, his de
crees were not then " irreformable, and that without the 'consent of the
Church." F. Ryder, in his "Catholic Controversy," page 30, says : "It
has always been maintained that for heresy the Church may judge the
Pope, because, as most maintain, by heresy he ceases to be Pope ''
-(quoted in "A Catholic Dictionary," by Addis & Arnold, p. 678, ed.
1884). Now, where did the charisma of infallibility go when Honorius
was condemned for heresy ?

556 THE CATHOLIC. FAITH.
Bottalla gets out of the difficulty in this way : " It may be asked
whether Honorius, in his two famous letters, taught Monothelisrrr as
Pope and ex cathedra, and whether he personally and as a 'doctor pri-
vatus' fell into that heresy at all. A further inquiry maybe made,
whether the Sixth Council and the Popes who confirmed it condemned
Honorius as having taught heresy : in the full exercise of his. papal
authority, or from some other grievous fault committed in the discharge
of his apostolical ministry" (Pope Honorius before the Tribunal of
Reason and History, p. 16, ed. 1868). Archbishop Manning, in his
"Petri Privilegium," has these words in -a note qn page 92 : "I cannot
refrain from adding, that we have positive historical proof that Honorius
did not err in faith. We have his two letters, which are perfectly'
orthodox" (Part 2, ed. 1871). "The Fathers of the Council, and St.
Leo, did not condemn Honorius for having promulgated an erroneous
definition of faith to the whole Church, nor yet for having professed
Monothelism, but simply blamed him for not having used more vigorous
means for its suppression, and by imposing silence on the disputants,
having rather favored and increased the spread of that heresy" (Infal
lible Authority of the Pope, Weninger, p. 346). How the charisma of
infallibility must have deserted Honorius at that trying moment !
" In this mad conflict, the thought does not even strike them that,
if the letters of Honorius are not heretical, the whole Church has for
centuries anathematized as heretical a writing, a man, a Pope, perfectly
orthodox ; and that, on a question of faith and dogmatic facts, three
Councils and twenty Popes have obstinately deceived themselves in
their most solemn decrees. They do not see that, in order to save one
Pope, they sacrifice twenty, without reckoning three General Councils,
whose decrees they trample under foot ! " (A. Gratry, First Letter to
Monseigneur Dechamps, p. 20 ; translated by Bailey, and published by
Hayes). Sixth General Council, 680. — Examining again the dogmatic epis-
Retractantes dogmaticas epistolas, quae ties which were written by Sergius, once
tarfquam a Sergio quondam patriarcha hu- Patriarch of this divinely-to-be-preserved
jus a Deo conservandae regiae urbis scrip- royal city, both to Cyrus, who was then
tae sunt, tam ad Cyrum, qui tunc fuerat Bishop of Phasis, and to Honorius, once
episcopus Phasidis, quam ad Honorium Pope of old Rome ; and likewise the
quondam papam antiquae Romae : similiter epistle written by him in reply, that is,
autem et epistolam ab illo, id est, Honorio Honorius, to the same Sergius ; and find-
rescriptam ad eundem Sergium : hasque ing them wholly alien to apostolic dog-
invenientes omnino alienas existere ab mas, the decisions of the holy Councils,
apostolicis dogmatibus, et a definitionibus and all approved Fathers, and that they
sanctorum conciliorum, et cunctorum prob- follow the false doctrines of heretics ; we
abilium patrum, sequi vero falsas doctrinas wholly reject them, and execrate them as

THE CATHOLIC-1 FAITH.

557

Piaefetieoimm ; eas omnimodo abjieimus, et
tanquam animae noxias exsecramur. Quo
rum autem, id est, eorumdem, impia ex- ¦
secrairrar dogmata, horum- et nomina a
sancta Dei ecclesia projici judicavimus. 
Cum his vero simul projici a sancta Dei
catholica ecclesia, simulque anathemati-
zari praevidimus, et Honorium, qui fuerat
papa antiquae Romae, eo quod inVenimuS '-
per scripta, quae ab eo facta sunt ad
Sergium, quia in omnibus ejus mentem
secutus est, et impia dogmata confirmavit.
— Actio 13, .col. 1331, 1334, DEA., Har-
douin, T. 3, ed. Paris, 1714.
Et praevidimus profana [dogmata] et
animae pernkiosa; continuo ob perfeetum-1
exterminium igne concremari. Et com-
busta sunt.^Id., col. 1354, Ei, lb.
Theodora haeretico Pharanitae ana- '
thema : Sergio haeretico anathema : Cyrq
haeretico anathema : ' Honorio haeretico
anathema. — Actio 15 (versio altera), col;'
1619, D., lb.
— Anathemati merito subjecimus :
Theodorum * * * et cum eis Hono
rium, qui fuit Romae praesul, utpote qui
eOs in his secutus est. — Actio 18, col.
1422, C, lb.
. , Hujusmodi denique contagione eccle-
sias, contaminaverunt etiam hi, qui ante,
nostra tempera sacrilegi sacerdotes eecle-
sj'as. perverse gubernarunt. Sunt autem
hi ; Theodoras qui fu.it Pharan episcopus :
Sergius, qui fuit nostrae a Deo conservan-
dae regiae urbis antistes : ad haec et
Honorius, qui fuit antiquae Romae Papa
hujusmodi haereseos confirmator, etc. —
Edict.'' Imp.',- col. 1447, B., lb. ¦ . '
Super haec omnia anathemat'izamus,
atque refutamus et eos, qui supervacuorum
et novorum dogmatum haeretici auctores-
atque fautores sunt, Dicimus autem Theo
dorum, * * * ad, haec et Honorium,
qui fuit antiquae Romae Papa, • horum
haereseos in omnibus fautorem, concur-
sorem, atque connrmatorem.— lb., col.
1458. A-

hurtful tO'the soul. Their impious dog
mas' we execrate, and have judged that
their names -should be cast out of the holy
Church of God. — But together with these,
we have taken care that Honorius also,
who was Pope' of old Rome, should be
cast out of the holy Church of God, and
at the same time anathematized, because
we have found by the letters from him to
Sergius, that in all things he has followed
his ^sentiments and has confirmed his im
pious dogmas^

'-' And we have taken care that his '
profane dogmas, which are hurtful to 'the
soul, should be -burned with fire to their
sure' destruction. And they have been
burnt. '
' Anathema to Theodoras, the heretic
of "Pharan": anathema "to Sergius, the
heretic : anathema to Cyrus, the heretic :
anathema to Honorius, the heretic.
We have justly subjected to an an1
athema. Theodoras * * * and with
them Honorius, who was Bishop of Rome,
as one who followed them in these things.
Such men.have defiled the Churches by
infection, even those ,sacrilegious priests,
who before our times have wickedly gov
erned the Churches, But these are, Theo
doras, who was Bishop of Pharan ; Sergius,
who was Bishop of our divinely-to-be-
preserved royal city ; besides Honorius,
who was Pope of old Rome, an encour-
ager of this heresy.
Besides, we anathematize and refute
also those heretics who are authors and
abettors of vain and new dogmas. We
mean Theodoras * * * and also
Honorius, who was Pope of old Rome,
the abettor, concoctor, and encourager of
their heresy in all things.

558

THE CATHOLIC FAITH.

Leo II., Bishop of Rome. — Pariter-
que anathematizamus novi erroris inven-
tores, id est, Theodorum Pharanitanum
episcopum, Cyrum Alexandriaum, Ser-
gium, Pyrrhum, Paulum, Petrum, Con-
stantinopolitanae ecclesiae subsessores
magis quam praesules, nee non et Hono
rium, qui hanc apostolicam ecclesiam non
apostolicae traditionis doctrina lustravit,
sed profana proditione, immaculatam fidem
subvertere conatus est. — Ad Const. Imp. ,
Hardouin, T. 3, col. 1475, A. ,
— Omnesque haereticae assertionis
auctores, venerando censente concilio con-
demnati, de catholicae ecclesiae adunatione
projecti sunt : id est, Theodoras Phara-
nitanus episcopus, Cyrus Alexandrinus ;
Sergius, Paulus, Pyrrhus et Petrus, quon
dam Constantinopolitani praesules : et una
cum eis Honorius Romanus, qui immacu
latam apostolicae traditionis regulam, quam
a predecessoribus suis accepit, maculari
consensit ; * * * Et omnes hi cum Ario,
Apollinario, Nestorio, Eutyche, Severo,
Theodosio, Themesio in deitate atque hu-
manitate Domini nostri Jesu Christi unam
voluntatem unamque operationem praedi-
cantes doctrinam haereticam impudenter
defendere conabantur. Neque enim, ut
sacerdotes Dei oportuerat, sanctorum
scripturarum et patrum testimoniis hoc
demonstrabant, sed mundanis sophismati-
bus evangelium Christi callide machina-
bantur p^rvertere. Quos omnes cum suis
erroribus divina censura de sancta sua
projecit ecclesia. — Ad Ervigium. Ep. 5,
lb., col. 1735, 1736, AB.
Second Council of Nicaea, Seventh
General, 787.- — Summittoque anathemati
Cyrum, Sergium, Honorium, Pyrrhum,
Paulum, et omnes consectatores eorum. —
Actio 3, col. 134, O, Hardouin, T. 4.
Fourth Council of Constantino
ple, Eighth General, 869. — Cum praedictis
synodis consonantem et eadem sentientem
sanctam et universalem sextum synodum
suscipientes, quae in unius Christi duabus
naturis consequenter etiam duas opera-

We also anathematize the inventors
of a new error, that is, Theodorus, Bishop
of Pharan, Cyrus of Alexandria, Sergius,
Pyrrhus, Paul and Peter, waylayers rather
than bishops of the Church of Constanti
nople, and also Honorius, who did not
adorn this Apostolic Church by the doc
trine of Apostolic tradition, but endeav
ored to overturn its spotless faith .

And all the authors of heretical dec
laration having been condemned, with the
assent of the venerable Council, they are
thrust out of the union of the Catholic
Church ; that is, Theodorus, Bishop of
Pharan, Cyrus of Alexandria ; Sergius,
Paul, Pyrrhus and Peter, formerly bishops
of Constantinople ; and with them Ho
norius of Rome, who consented to defile
the spotless rule of Apostolic tradition
which he had received from his predeces
sors ; * * * And all these, with Arius,
Apollinarius, Nestorius, Eutyches, Sev-
erus, Theodosius, Themesius, asserting
one will and one operation in the Divinity
and humanity of our Lord Jesus Christ,
shamelessly endeavored to defend hereti
cal doctrine. For they did not, as be
comes Priests of God, prove this by testi
monies from the Holy Scriptures and the
fathers, but by worldly sophistries they
craftily schemed to overturn the Gospel of
Christ. All of whom, with their errors,
the Divine Censor has cast out of His
Church. •
And I [Tarasius] put under an anath
ema Cyrus, Sergius, Honorius, Pyrrhus,
Paul, and all their followers.

Receiving the holy and universal sixth
Synod, agreeing with and judging the same
things with the aforesaid Synods, which
wisely asserted that there were two opera
tions also, and as many wills in the two
natures of the one Christ. But we an-

THE CATHOLIC FAITH.

559

tiones ac totidem voluntates sapienter
asseveraverit. Anathematizamus autem
Theodorum, qui fuit episcopus Pharan,
et Sergium, et Pyrrhum, et Paulum, et
Petrum, impios praesules Constantinopoli-
tanorum ecclesiae, atque cum eis Hono
rium Romae, una cum Cyro Alexandriae,
nee non- et Macarium Antiochiae, ac dis
cipulum ejus Stephanum : qui malae opin-
ionis Apollinarii, et Eutychetis, ac Severi,
impiorum . haeresiarcharum, dogmata sec-
tantes, sine operatione ac sine voluntate
animatam anima rationabili et intetlectua-
bili Dei carnem, sensibus laesis, et revera
sine ratione, praedicaverunt. — Actio io,
col. 914, BO, Hardouin, T. 5.
The following is taken from the solemn profession of faith made
by the Popes during the seventh, eighth and ninth centuries, on the day
of their election :

athematize Theodorus, who was bishop of
Pharan ; and Sergius, and Pyrrhus, and
Paul, and Peter, impious bishops of Con
stantinople, and with them Honorius of
Rome, together with Cyrus of Alexandria,
and also Macarius of Antioch, and his
disciple Stephen ; who, following after the
dogmas of Apollinarus, of bad reputation,
and Eutyches, and Severus, impious her
etics, senselessly and indeed without rea
son asserted that the flesh of God was
quickened with a rational and intellectual
soul, without operation and without will.

The Liber Diurnus.— Inter haec
veneranda universaUa quinque Concilia
etiam sanctum sextum Concilium univer
sale centum septuaginta quinque venera-
bilium Praesulum praedicamus, quod fa-
vente Deo, et votum piae memoriae magni
Principis nostri Domini Constantini cle-
menter implente, in urbe regia, eo prae-
sidente, celebratum est, cui apostolicae
recordationis Agatho Papa per legates
suos et responsales praefuit, cujus venera
bilem tomum celebriter assequentes, eos
qui novo et haeretico dogmate immacula-
tam Dei Ecclesiam polluere nitebantur, et.
errasse manifestius probaverant, et cum
sui erroris auctoribus atque fautoribus,
perpetuo anathemate damnaverunt. — Auc
tores vero novi haeretici dogmatis Sergium,
Pyrrhum, Paulum, et Petrum, Constanti-
nopolitanos, una cum Honorio, qui pravis
eorum assertionibus fomentum impendit,
pariterque et Theodorum Pharanitanum,
et Cyrum Alexandrinum, cum eorum imi-
tatoribus, simulque et hos, qui haeretica
dogmata contra veritatem fidei synodaliter
declaratam atque praedicatam, pertinaciter
defendebant. — Lib. Diurn. Rom. Pont.,
ed. Garner, in Routh Script. Eccl. Opus.,
vol. 2, pp. 152, 153. ed. 1858.

Among these five venerable General
Councils, we reckon also the sixth holy
General Council of one hundred and
seventy-five venerable Bishops, which, by
God's favor, and mercifully fulfilling the
vow of our great Prince, Lord Constan
tine, of pious memory, was celebrated in
the royal city, under his direction, over
which Pope Agatho, of apostolic memory,
presided by his legates and agents, care
fully following whose venerable tome they
condemned with a perpetual anathema,
and with them the authors and abettors of
their error, those who endeavored to defile
the spotless Church of God with a new
and heretical error, whom they proved to
have plainly erred. — But the authors of
this new heretical dogma, Sergius, Pyrr
hus, Paul and Peter of Constantinople,
together with Honorius, who encouraged
their wicked declarations, and likewise
Theodorous of Pharan, and Cyrus of
Alexandria, with their . imitators, and at
the same time also those who obstinately
defended heretical dogmas against the
truth of the faith, declared and put forth
by the Synod.

56°

THE CATHOLIC FAITH.,

>._, Hincmar, Archbishop, of Rheims. ^-
Insuper et Honorium magnae Romae
papam, quia contra fidem sensis,se, et
prave sentientibus consensisse detectus ac -
evidentissime comprobatus est, sicut in
sexto synodo. invenitur, etiam post mor- _
tern anathematizayerunt, in hoc saeculo,
manifestata cuhoa, justo Dei concordantesr
judicio,- quod; jam egerat in occulta. -j-De
Una et;non Trina, Deit. , Pat. Lat, T- 125, .
col,, 508,, D, , . -.,,'; - ¦ ,:
;, ' Romak . 'Brew ARY.-^-In. qua synodo ¦
coiidehinati sunt Cyrus',' Sergius, Honorius,
Pyrrhus * * * qui unam voluntatem
et operationem in Domino Jesu Christo
dixerunt vel praedicaverunt. — Ed. Paris,
1504, 28 Junii, in.FeSte Leonis Papae,
lee. iii, fol. Ivii. .

Moreover, also, they anathematized .
Honorius, Pope of great Rome, even after:
death, because he was detected and clearly
proved to have, judged contrary to the
faith, and to have yielded to erroneous
opinions, as is found in the Sixth Synod, ,
bringing into union in this world his man
ifest crime with the just; judgment of God,
which he had already done in secret. . ,

In this Synod were condemned Cyrus,
Sergius,, Honorius, Pyrrhus * * * who:
affirmed or preached one will or operation •
in our Lord Jesus Christ.

The Roman Breviaries printed after the year 1520 have Honorius'
name stricken out. We have looked in several and found the name
wanting. Gamier,.. in the preface to his edition of the "Liber Diurnus"
(16,80), says the.nanie wasjeft outjfor the sake of brevity.
nh' , . ,, -.Century XII.
; ' l GRATIA!N, :A BENEDICTINE

. , ,Si Papa, suae, et fraternae salutis neg-
ligens, deprehenditur, inutilis, et remissus,
in,operibus suis, et insuper a bono tacitur-
nus,; jquod; niagis officit sibi, et omnibus,
nihjlominus innumerabiles pppulos cater-
vatirn secum-ducit, primp maucipio gehen-
n^e, cuni ipso plagis, multi% in aeternum
vapulaturus., Huius eulpas. istic redar-
guere praesumit mortalium . nullus : quia^
cupctosjipse judicaturus, a nemine est ju-.
dicandus, nisi deprehendatur a fide deyius.
—^Decretum,, Pars 1, dist. xl, >.. 6, col. 194,
195, .ed,. Lugd,, 1606.

MONK.
If a Pope, neglecting his. own and1 his ¦
brethren's salvation, be found useless and,
reiniss in his duty, and silent where [he
ought to speak]. ;a good , word, whiqh is
especially detrimental- to himself and to
a]}, [and] neyerfheless leads innumerable
pepple in tijoops, to. 'hell,„in company with
himself,, its , chief ,bqndTslave,, ;with him to.
be beaten with nj^ny stripes everlastingly,-.
Let no mortal presume to judge the faults,
of this one ; for he who is to judge 3lJ
men is to be judged by none, unless he is
found wandering from, the faith.

Century XV.
'; ' ' COUNCIL OF PISA, 1409. •
.„:: Previpus to the convoking, of this Council, Pope Innocent VII,
pBeslded at Rome, and Pope Benedict' XIII. at Avignon. "A house
divided against itself "—a papacy withtwo heads, a divided infallibility.
Imagine both Popes speaking ex cathedra at the same time! The

THE CATHOLIC FAITH.

¦56l

1 Council of Pisa assembled in 1409 to put an end" to. the schism. Its
action clearly prbyes the supremacy of a Council over a Pope. A new
Pope, Alexander ,Y,,. was elected. But as neither of the anti-popes
..resigned, charisma of infallibility was again divided.-

— -Pro hujus detestandi et inveterati
schismatis hujusmodi exstirpatione, et uni.
one atque reintergratione sanctae matris
ecclesiae, contra et adversus praelibatos
. Petram de Luna, -Benedictum XIII. et
Corarium, G'regorium XII. de papatu
damriabiliter contendentes, ab aliquibus
nunciipatoss ; * * * ipsosque Angelum
Corarium, et Petrum de Luria, de papatu,
ut praefertur, contendentes, et eorum
utrumque, fuisse et esse notorios schisma
ticos, et antiqui schismatis nutritores, de-
fensores, appjoba tores, fautores et man-
utentores pertinaces, nee non notorios
haereticos, et a fide devios, notoriisque
criminibus enormibus perjurii et violatio
ns voti irretitos, universalem ecclesiam
Sanctam Dei notorie scandalizantes, cum
incorrigibilitate; contumacia et pertinacia,
notoriis, evidentibus et manifestis : et ex
his et aliis se reddisse omni honore et
dignitate etiam papali, indignos : ipsos
que, et eorum utrumque propter praemis-
sas iniquitates, excessus, et crimina, ne
regnent vel imperent aut praesint, et Deo
et sacris canonibus fore ipso facto abjectos-
et privatos, et etiam ab ecclesia praecisos.
— Sess. 14, col. 15, ABC, Hardouin, T.
8, ed. 1714.

For the extirpation of this detestable
and inveterate schism, and for the union
and restoration ,of holy mother Church,
against and in opposition to the aforesaid
Petrus de Luna, Benedict XIII.-, and
Corarius, Gregory XII., so called by some,
striving damnably for the Papacy ; * * *
and they, Angelus Corarius, and Petrus
de Luna, contending for the Papacy, as is
aforesaid, and each of them were notorious
¦ schismatics, and maintainers, defenders,
approvers, favorers and zealous leaders of
the ancient schism, and also notorious
heretics and .wanderers -from the faith,
and ensnared in notorious and enormous
crimes of perjury and violated vows,
notoriously scandalizing the whole holy
Church of God, .with notorious, evident,
and manifest incorrigibility, contumacy,
and wilfulness : and by reason of these
and other things they have rendered them
selves unworthy of all honor and dignity,
even papal, and they and each of them, on
account of the aforesaid iniquities, ex
cesses, and crimes, are ipso facto cast
away, separated from, and cut off from
the Church by God and the sacred canons,
so that they may not reign, rule or preside.

COUNCIL OF CONSTANCE, 1415.
When this Council assembled there was a threefold papacy. Alex
ander V. had died and was succeeded by John XXIII. The Council
deposed all three Popes and asserted its own powers. We are not told
where the charisma went, or whether the Council gave it to the next
Pope or not.

Et primo declarat, quod ipsa in Spiri
tu sancto -legitime congregata, concilium
generate faciens, et ecclesiam catholicam
repraesentans, potestatam a Christo imme-

And first [the Church] declares, that
she being lawfully assembled in the Holy
Spirit, forming a General Council, and rep
resenting the Church Catholic, has power

562

THE CATHOLIC FAITH.

diate habet, cui quilibet cujuscumque sta
tus vel dignitatis, etiam si papalis exsistat,
obedire tenetur in his quae pertinent ad
fidem et exstirpationem dicti schismatis,
et reformationem dictae ecclesiae in capite
et in membris. — Sess. 5, col. 258, D.,
Hardouin, T. 8, ed. 1714.

directly from Christ, which every one, of
whatsoever state or dignity, even if it be
the. papal, is bound to obey, in those
things which pertain to the faith and the
extirpation of the present schism, and to
the reformation of the said Church in [its]
head and members.

COUNCIL OF BASLE, 1431.

Christus Deus noster cum in Jerusa
lem pergeret, opus nostrae redemptionis
impleturas, et Petrus eum prohibere vellet,
compescuit eum dicens : Vade post me
satana, scandalum mihi es, quia non sapis
quae Dei sunt, sed ea quae hominum.
Beatus Paulus cum vidisset beatum Pet
rum, Apostolorum principem circa obser-
vationem legalium reprehensibilem fore,
et non ambulare ad veritatem evangelii,
restitit ei coram omnibus in faciem, et eum
a simulationc, in quam alios deducebat
veritatis zelo repressit. Ecclesia catholica
saepenumero summos Pontifices, sive a
fide delirantes, sive pravis moribus no-
torie ecclesiam scandalizantes, correxit et
judicavit, neque, ubi de fidei periculo aut
scandalo religionis Christianae agebatur,
Romanis Pontificibus pepercit. — Sess. 12,
•col. 1154, 1155, DEA., Hardouin, T. 8,
ed. 1714. — Concilium habet potestatem imme
diate a Christo, cui Papa obedire tenetur.
— Sess. 38, col. 1274, B., lb.

When Christ, our God, was proceed
ing to Jerusalem to fulfill the work of our
redemption, and Peter would forbid Him,
He rebuked him, saying : Get thee behind
Me, Satan, thou art an offence unto Me,
for thou savourest not the things that be of
God, but those that be of . men. Blessed
Paul, when he saw blessed Peter, the prince
of the Apostles, to be blamable concerning
the observance of the Law, and not to
walk according to the truth of the Gospel,
resisted him to the face before all [men],
and with the zeal of truth held him back
from the dissimulation unto which he was
betraying others. The Catholic Church
hath oftentimes corrected and judged [its]
chief Pontiffs, either when they were
swerving from the faith, or, by their im
moralities, notoriously scandalizing the
Church, nor, when faith had been endan
gered, or scandal arisen, hath she spared
the Roman Pontiffs.
The Council has power directly from
Christ, which the Pope is bound to obey.

Pope Eugenius IV. was deposed by the Council and declared a
heretic.

— Eadem sancta synodus pro tribu-
nali sedens, per hanc suam sententiam
diffinitivam, quam fert in his scriptis, pro-
nuntiat, decernit et declarat, Gabrielem
prius nominatum Eugenium Papam IV.
fuisse et esse notorium et manifestum
contumacem, mandatis seu praeceptis ec
clesiae universalis inobedientem, et in
aperta rebellione persistentem, violatorem
assiduum atque contemptorem sacrorum

The same holy Synod, sitting in judg
ment by this its sentence and definition,
which it' puts forth in this writing, pro
nounces, decrees, and declares that Gab
riel, before-named Pope Eugenius IV..
was and is notoriously and manifestly
contumacius, disobedient to the commands
or precepts of the whole Church, and per
sisting in open rebellion, a constant vio
lator and despiser of the sacred Synodal

THE CATHOLIC FAITH;

5^3

canonum synodalium, pacis et unitatis
ecclesiae Dei perturbatorem notorium,
universalis ecclesiae scandalizatorem no
torium, simoniacum, perjurum, incorrigi-
bilem, schismaticum, a fide devium, pertin-
acem haereticum, dilapidatorem jurium et
bonorum ecclesiae, inutilem ac damnosum
ad administrationem Romani Pontificii,
omni titulo, gradu, honore eto dignitate
se reddidisse indignum. — Sess. 34, col.
1264, AB., lb. Century

canons, a notorious disturber of the peace,
and unity of the Church of God, a no
torious scandal of the whole Church, a
simoniac, a perjurer, incorrigible, a schis
matic, a wanderer from the faith, a per
sistent heretic, a spoiler of the rights of
the Church, useless and injurious to the
administration of the Roman Pontificate,
has rendered himself unworthy of every
title, grade, honor and dignity.
XVI.

PAUL IV., BISHOP OF ROME.
From the Bull Cum ex Apostolatus Officio :

Adjicientes quod si ullo unquam tem
pore apparuerit aliquem Episcopum etiam
pro Archiepiscopo seu Patriarcha, vel Pri
mate se gerentem, aut praedictae Romanae
Ecclesiae Cardinalem, etiam ut praefertur,
Legatum, seu etiam Romanum Pontificem
ante ejus promotionem vel in Cardinalem,
seu Romanum Pontificem assumptionem
a fide catholica deviasse, aut in aliquam
haeresim incidisse, promotio, seu assump-
tio de eo etiam in concordiam, et de unan-
imi omnium cardinalium assensu facta,
nulla, irrita, et inanis existat, nee per
susceptionem muneris, consecrationis aut
subsecutam regiminis, et administrationis
possessionem, seu quasi, vel ipsius Romani
Pontificis inthronizationem, aut adora
tionem, seu ei praestitam ab omnibus
obedientiam, etc. — Bullarum Rom. Pont.,
Minardi, Romae 1745, T. 4, Pars 1, p.
354; quoted by Gratry, Third Letter to
Mgr. Dechamps, pp. 43, 44, Eng. ed.

Adding that if it should at any time '
appear that any Bishop, even ranking as
Archbishop, or Patriarch, or Primate, or
Cardinal of the aforesaid Roman Church ,
or even, as already stated, Legate, or even
the Roman Pontiff himself, previous to his
promotion as Cardinal, or his election to
be Roman Pontiff, has deviated from the
Catholic faith, or fallen into any- heresy,
his promotion, or his election, even if by
full agreement, and made by the unani
mous consent of all the Cardinals, shall be
null, void and ineffective, nor shall it be
styled or become valid or legitimate in
any respect, nor by the reception of office,
consecration, or subsequent possession of
authority and administration, or even the
enthronization or homage of the Roman
Pontiff himself, or obedience paid to him
by all, etc.

Century XVII.
ROBERT BELLARMINE, CARDINAL AND JESUIT.
There is then a second opinion, that
the Pope, by falling into heresy, even a
light one only, is outside of the Church
and deposed by God ; wherefore he can be
judged, by the Church, that is, declared
deposed by Divine right, and deposed de
facto, if he still refuses to yield.

Est ergo Secundo opinio, Papam eo
ipso quo in haeresim incidit, etiam inte-
riorem tantum, esse extra Ecclesiam et
depositum a Deo, quocirca ab Ecclesia
posse judicari, id est, declarari depositum
jure divino et deponi de facto, si adhuc
recuset cedere. — De Rom. Pont., L. 2, c.
30, in Disput., T. 1, col. 832, ed. 1601.

564 THE CATHOLIC FAITH.
Est ergo Quinta opinio vera, Papam The fifth opinion is, therefore, trae :
haereticum manifestum, per se desinere - if the Pope is a manifest heretic, he ceases
esse Papam et caput, sicut per se desinit of himself to be Pope and head, just as he
esse Christianum et membrum corporis ceases of himself to be a Christian and a
Ecclesiae, quare ab Ecclesia posse eum member of the body of the Church ;
judicari et puniri. Haec est sententia wherefore he can be judged and punished
omnium veterum Patrum, qui docent hae- by the Church. This is the opinion of all
reticos manifestos mox amittere omnem the ancient Fathers, who teach that mani-
jurisdictionem, etc. — Id., lb., col. 836, C. fest heretics straightway lose all jurisdic
tion.
It should not be forgotten that election due to simony was con
sidered null and void. The thirtieth canon of the Apostolic Canons,
the second of those of the Council of Chalcedon, and the fifth of those
of a Roman Synod under Gregory VII., speak of the nullity of ordina
tions performed for money. See also Ferraris, Bibl. Canon., s. v.
Simonia, art. 2. Now there have been some six or more Bishops of
Rome guilty of simony. A list of these can be found on pages 464 and
464, of the July (1884) number of the Church Quarterly Review (Vol. 18,
No. 36).

Section V.
The Vatican Council and Term "Ex Cathedra."
The Vatican Council was convoked by the Papal Bull "yEterni
Patris," read on the morning of the Festival of SS. Peter and Paul,
June 29, 1868. There are certain flaws in this Council worthy of notice.
(1) It was in no sense an CEcumenical Council. General Councils
of the Primitive Church were convoked by Christian emperors, or with
their consent. The Council of Trent was convoked by Paul III. at the
request of Christian princes ; but that of the Vatican was summoned by
Pius IX., independent of any such request. The Bishops of the East
were invited, but were not allowed to take part in the debates unless
they would embrace the Roman faith.
(2) The members of the Vatican Council were not free. They
were bound by an oath " to defend the Roman papacy and the royalties
of St. Peter."
Roman Pontifical. — Ego, N. Elec- I, N. elected to the Church of N.
tus Ecclesiae N. ab hac hora in antea will, from this time henceforth, be faithful
fidelis, et obediens ero beato Petro Apos- and obedient to the blessed Apostle Peter,
tolo, sanctaeque Romanae Ecclesiae, et and to the holy Roman Church, and to our
Domino nostro, Domino N. Papae N. lord, Lord N., Pope N. and to his canonical
suisque Successoribus canonice intranti- successors. — Saving my order, I will assist
bus. — Papatum Romanum, et Regalia in retaining and defending the Roman

THE CATHOLIC FAITH. 565
sancti Petri, adjutor eis ero ad retinen- papacy, and the royalties of St. Peter,
dum, et defendendum, salvo meo ordine, against every one. — To the utmost of my
contra omnem hominem. — Haereticos, power I will persecute and attack heretics,
schismaticos, et rebelles' eidem Domino schismatics, and rebels against the same
nostro, vel Successoribus praedictis, pro our lord, or his aforesaid successors.
posse persequar, et impugnabo. Vocatus When called to a Synod I will come, un-
ad synodum, veniam, nisi praeditus fu- less prevented by some canonical hinder-
ero Canonico praepeditione. — De consec. ance.— Translation from Perceval's Roman
Electi in Epis., Pontif. Rom., pp. 84, 85, Schism, pp. xxxviii, xxxix, xl, ed. 1836.
ed. 1873. All the General Councils of the Primitive Church consisted of those
who were pledged only to maintain "the Faith once for all delivered to
the Saints." (3) The Council, to a great extent, was a " packed " assembly. It
consisted of Diocesan Bishops and Bishops who had neither Sees nor
flocks ; Cardinals that were Bishops and Cardinals that were not ;
Bishops in partibus j Abbots and Generals of orders. The Italian
Bishops are said to have outnumbered the Bishops from other European
countries. (4) The question of a definition on Papal Infallibility was not even
intimated in the Bull of Convocation — a grave defect.
(5) Coercion and bribery were resorted to. " Whoever said or did
anything in favor of Infallibility received acknowledgements, remunera
tion and honors, the Pope himself condescending to act openly in this
way" (Pomponio Leto's Eight Months at Rome during Vatican Coun
cil, p. 162, English edition).
(6) The greatest theological attainments were possessed by the
members of the minority, among whom were such men as Hefele,
Dupanloup, Haynald, Strossmayer, etc.
(7) The rule of St. Vincent, the "quod semper, quod ubique, quod ab
omnibus," which was observed by the undisputed General Councils of
the Catholic Church, was departed from in that of the Vatican'in 1870.
(8) Can any Council invalidate, directly or indirectly, the acts of
another ? The Sixth General Council condemned Pope Honorius as a
heretic, and the Council of Basle did the same by Eugenius IV. . The
Vatican Council declared Pius IX. infallible when speaking ex cathedra.
It is but natural to suppose that the "grace" of infallibility descended
from St. Peter to Pius IX. through Honorius and Eugenius.
(9) The decree of infallibility says that the decrees of the Supreme
Pontiff are now " irref ormable, and that without the consent of the

566

THE CATHOLIC FAITH

Church." This is in direct violation of the rights belonging to the
Episcopate. Compare Chapter III. of the First Dogmatic Constitution
of the Church of Christ :

Docemus proinde et declaramus, Ec-
ciesiam Romanam, disponente Domino,
super omnes alias ordinariae potestatis ob-
tinere principatum, et hanc Romani Pon
tificis jurisdictionis potestatam, quae vere
episcopalis est, immediatam esse : erga
quam cujuscumque ritus et dignitatis pas-
tores atque fideles, tam seorsum singuli
quam simul omnes, officio hierarchicae
subordinationis veraeque obedientiae ob-
stringuntur, non solum in rebus, quae ad
fidem et mores, sed etiam in iis, quae ad
disciplinam et regimen Ecclesiae per totum
orbem diffusae pertinent ; ita ut, custodita
cum Romano Pontifice tam communionis,
quam ejusdem fidei professionis unitate,
Ecclesia Christi sit unus grex sub uno
summo pastore. Haec est catholicae veri
tatis doctrina, a qua deviare salva fide
atque salute nemo potest. Tantum autem
abest, ut haec Summi Pontificis potestas
officiat ordinariae ac immediatae illi epis
copalis jurisdictionis potestati, qua Epis
copi, qui positi a Spiritu Sancto in Apos
tolorum locum successerunt, tamquam veri
pastores assignatos sibi greges, singuli
singulos, pascunt et regunt, ut eadem a
supremo et universali Pastore asseratur,
roboretur ac vindicetur, etc. — Et quoniam
divino Apostolici primatus jure Romanus
Pontifex universae Ecclesiae praeest, do
cemus etiam gt declaramus eum esse judi
cem supremum fidelium, et in omnibus
causis ad examen ecclesiasticum spectanti-
bus ad ipsius posse judicium recurri ; Sedis
vero Apostolicae, cujus auctoritate major
non est, judicium a nemine fore retractan-
dum, neque cuiquam de ejus licere judicare
judicio. Quare a recto veritatis tramite
aberrant, qui affirmant, licere ab judiciis
Romanorum Pontificum ad oecumenicum
Concilium tamquam ad auctoritatem Ro
mano Pontifice superiorem appellare. —
Caput 3, Const. Dogm. de Eccl. Christi,

Hence we teach and declare that by
the appointment of our Lord the Roman
Church possesses a superiority of ordinary
power over all other Churches, and that
this power of jurisdiction of the Roman
Pontiff, which is truly episcopal, is imme
diate ; to which all, of whatever rite and
dignity, both pastors and faithful, both
individually and collectively, are bound,
by their duty of hierarchical subordination
and true obedience, to submit, not only in
matters which belong to faith and morals,
but also in those that appertain to the
discipline and government of the Church
throughout the world, so that the Church
of Christ may be one flock under one
supreme pastor through the preservation
of unity, both of communion and of pro
fession of the same faith with the Roman
Pontiff. This is the teaching of Catholic
truth, from which no one can deviate
without loss of faith and of salvation.
But so far is this power of the Supreme
Pontiff from being any prejudice to the
ordinary and immediate power of episco
pal jurisdiction, by which Bishops, who
have been set by the Holy Ghost to suc
ceed and hold the place of the Apostles,
feed and govern, each his own flock, as
true Pastors, that this their episcopal
authority is really asserted, strengthened,
and protected by the supreme and uni
versal Pastor, etc. — And since, by the
divine right of Apostolic primacy, the
Roman Pontiff is placed over the Univer
sal Church, we further teach and declare
that he is the supreme judge of the faith- .
ful. and that in all causes, the decision of
which belongs to the Church, recourse
may be had to his tribunal, and that none
may re-open the judgment of the Apos
tolic See, than whose authority there is no
greater, nor can any lawfully review its
judgment. Wherefore they err from the

THE CATHOLIC FAITH. 567
PP- 42> 44, 46, of Decreta- et Canones right course who assert that it is lawful to
Cone. Vat., ed. Paris, 1872. appeal from the judgments of the Roman
Pontiffs to an Oecumenical Council, as to
to an authority higher than that of the
Roman Pontiff. — Translation from Man
ning's Petri Privilegium, pp. 214-216, ed.
1871.
(10) The decree itself is capable of a variety of interpretations — a
serious objection.
(11) The members of the Council were ordered "not to divulge or
manifest to any outside the Council, the decrees or other matters to be
examined, or the discussions or opinions of any that are present"
(Leto, p. 23).
(12) " The Bishops were forbidden to print their speeches, even for
the use of their colleagues" (Leto, p. 57).
(13). Speaking of the decree of infallibility, Leto says: "It is the
formal and solemn act by which the Church assumes absolute power, in
such a way that one man, by means of his subordinates, who are under
the strictest obligations of obedience, and are deprived of all freedom
of judgment, can govern the consciences of more than a hundred
millions of persons who acknowledge his sway ; consciences which must
reflect the will and the ideas of their head under the penalty of being
deprived of the religious rites which direct and comfort them" (p. 220).
(14) Those who were opposed to the new dogma left .Rome in a
body on the 17th of July. They left behind a protest, from which the
following is taken :
Confirmantes itaque per hanc scrip- Thus confirming our votes through
turam suffragia nostra, a Sessione publica this writing, we have decided to absent
die 18 hujus mensis habenda' abesse con- ourselves from the public session to be
stituimus. Pietas enim filialis et rever- held on the 18th of this month. For that
entia, quae missos nostras nuperrine ad filial piety and reverence, which lately
pedes Sanctitis Vestrae adduxere, non brought our representatives to Your Holi-
patiuntur nos in causa personam Sancti- ness' feet, do not suffer us, in a cause so
tatis Vestrae adeo proxime concernente, closely concerning the person of Your
palam et in facie Patris dicere : ' Non Holiness, to say openly to the face of the
placet.' — From Protest of 55 Bishops, in Father: 'Non placet.'
Friedrich's Docum. -Must. Cone. Vat.,
vol. 1, p. 264.
" It is reasonable to believe that God protects the Church, as we
believe that God protects the world, and that the Church in her own
office should be infallible, may be in a sense reasonable ; but that God

568 THE CATHOLIC FAITH.
should take away from an individual man the liability to error, which is
characteristic of humanity, would be an absolute and standing miracle.
In the first case Faith allies herself with reason, in the second she sub
dues it" (Leto, p. 35).

" Hitherto the infallibilists, to avoid pushing their theory into sheer
absurdity, had appended the condition of ex cathedra, which everybody
could interpret more or less stringently according to his own view, and
theologians had actually given twenty-five different explanations of what
was required for an ex cathedra decision. In order to get out of this
labyrinth, Manning has propounded a simpler theory. Everything,-
according to him, depends on the Pope's intention ; whenever he
' intends to require the assent of the whole Church ' he is infallible "
(Letters from Rome on the Council, by Quirinus, Eng. ed., p. 458).
" One difficulty resulted from the formulization of the doctrine of
Infallibility, for the solution of which a variety of hypotheses have been
invented, without any unanimity among theologians in accepting some
one of them being secured. Every theologian, on closer inspection,
found Papal decisions which contradicted other doctrines laid down by
Popes or generally received in the Church, or which appeared to him
doubtful ; and it seemed impossible to declare all these to be products
of an infallible authority. It became necessary, therefore, to specify
some distinctive marks by which a really infallible decision of a Pope
might be recognized, or to fix certain conditions, in the absence of which
the pronouncement is not to be regarded as infallible. And thus, since
the sixteenth century, th.£re grew up the famous distinction of Papal
decisions promulgated ex cathedra, and therefore dogmatically, and
without any possibility of error. The distinction between a judgment
pronounced ex cathedra, and a merely occasional or casual utterance is,
indeed, a perfectly reasonable one, not only in the case of the Pope, but
of any bishop or professor. * * *' No reasonable man will pretend
that the remarks made by a Pope in conversation are definitions of
faith. But beyond this the distinction has no meaning. When a Pope
speaks publicly on a point of doctrine,, either of his own accord or in
answer to questions addressed to him, he has spoken ex cathedra, for he
was questioned as Pope, and successor of other Popes, and the mere
fact that he has made his declaration publicly and in writing, makes it
an ex cathedra judgment" (Janus, Pope and the Council, Eng. ed.,
pp. 403, 404).

THE CATHOLIC FAITH. 569
The use of the term ex cathedra has been of some assistance to
those Roman controversalists who have endeavored to excuse certain
Popes, as Honorius, for example, who have been condemned as heretics.
Di Bruno gives this definition : " By teaching ex cathedra is meant,
when the Pope speaks, not as a private theologian, or in some other
similar character, but when defining solemnly a doctrine in his capacity
of Successor of St. Peter and Pastor of the Universal Church " (Catholic
Belief, Am. ed., p. -70).
Joseph Fessler, late Bishop of St. Polten and Secretary-General of
the Vatican Council, claimed that to an ex cathedra utterance there must
be two marks: "(1) The obfectum or subject-matter of the definition
must be doctrine of faith or morals ; and (2) the Pope must express his
intention" (True and False Infallibility of the Popes, p. 51, London
edition). The Rt. Rev. J. D. Ricards, Bishop of Retimo and Vicar-Apostolic
of the Eastern Vicariate of the Cape Colony, says : " If it be asked, How
are we certainly to know whether the Pope is teaching ex cathedra or
not ? I answer that there are certain rules and forms well known in the
Church, by which this can be ascertained without difficulty. And if it
be contended that cases may arise where, notwithstanding these forms,
or because the Pope did not in particular instances, as in the condemna
tion of heretical books and false principles, exactly follow them, or set
them aside altogether, and that there would be necessarily doubt ; the
shortest answer to this imaginary difficulty is : If there is doubt, the
Pope may be asked, and his declaration will at once set the matter at
rest" (Aletheia, second ed., 1885, pp. 264, 265).
Cardinal Newman gives us this somewhat indefinite explanation :
" As by the teaching of the Church is understood, not the teaching of
this or that Bishop, but their united voice, and a Council is the form the
Church must take, in order that all men may recognize that in fact she
is teaching on any point in dispute, so in like manner the Pope must
come before us in some special form or posture, if he is to be under^
stood to be exercising his teaching office, and that form is called ex
cathedra " (Letter to Duke of Norfolk, vol. 2 of Difficulties of Anglicans,
p. 324, ed. 1885).
Some Roman Catholics assert that Pius IX. spoke ex cathedra when
he made the Immaculate Conception de fide. " The doctrine was sol
emnly defined as an article of faith by Pope Pius IX., speaking ex
cathedra on the 8th of December, 1854" (Di Bruno, Catholic Belief,
p. 214). Bishop Ricards, quoted above, also claims the same thing

570 THE CATHOLIC FAITH. .
(Aletheia, p. 266). The obfectum in the decree was, undoubtedly, a
"doctrine of faith." But did Pius IX. "express his intention"?
Assuming that both of these " marks " were not wanting, how about the
fourteen Popes who denied the dogma of the Immaculate Conception ?
(Littledale's Plain Reasons, p. 183.) Had they less of the charisma
than Pius IX. ? or had the latter the right to contradict so many of his
predecessors ? But Roman Catholics were not absolutely certain that
their Pope was infallible, when speaking ex cathedra, until the year
1870.' If Pius IX. could speak ex cathedra in 1854, so could his prede
cessors, Leo the Great, Honorius, and others.
The Catholic way of settling doubts in matters of faith, was by an
appeal to a General Council, composed of Bishops from all parts of the
world. The present Roman method is for an infallible Pope to decide
the matter, and his, decrees are now considered irreformable. The
trouble at present is to know when the Pope speaks ex cathedra. Suppose
a case where a Roman Catholic was in doubt concerning a Papal decree.
According to Bishop Ricards, he would have to consult the Pope himself
to settle the matter. This would involve a certain amount of " red
tape " and circumlocution at Rome. Even when the Pope was finally
reached and had given his answer, the anxious and fallible member of
the Church of Rome would still be in doubt, for he would not know
whether the Papal answer to his inquiry was ex cathedra or not.
The Catholic method is not only Scriptural and Primitive, but the
more natural and reasonable.

INDEX.

List of Articles.

The Immaculate Conception of the Blessed Virgin
Assumption of the Blessed Virgin
Worship of the Blessed Virgin
Invocation of Saints and Angels
Transubstantiation
Purgatory . ...
Papal Supremacy
Papal Infallibility

i
43 55
91
152
27539°
458

Authors cited under

The Immaculate Conception of the Blessed Virgin

1-42

Abelard, Peter, 26.
yElfric, Archbishop Of York, 25.
Albert the Great, 31.
Alulfus, 25.
Ambrose, 13.
Anselm, Archbishop of Canterbury, 25.
Antoninus, 36.
Aquinas, St. Thomas, 31.
Arnobius Junior, 20.
Asorius, Joannes, 40.
Astensis, Bruno, 6, 26.
Augustine, Aurelius, 14.
Avitiis, Bishop of Vienne, 20.
Basil, 12.
Bede, Venerable, 23.
Beleth, John, 29.
Bellarmine, Robert, 40.
Bernard, Abbot of Clairvaux, 27.
Bonaventura, 32.
Bryant, J. D., 2.
Cajetanus, Thomas De Vio, 6, 39.
Canus, Melchior, 39.
Cassiodore, Aurelius, 21.
Castronovo, Vincentius De, 39.
Catharine of Sienna, 35.
Chrysologus, Peter, 5.

Chrysostom, John, 4.
Clement, Titus Flavius, g.
Council of Friuli, 23.
Council of London, 34.
Council of Oxford, 30.
Council of Trent, 1.
Cyprian, Thascius Caecilius, 4.
Damiani, Peter (A Cardinal), 25.
Dionysius, The Areopagite, 20.
Durand, William, 33.
Epiphanius, 12.
Eucherius, Bishop of Lyons, 18.
Eusebius (A French Bishop), 20.
Ferrandus, Fulgentius, 21.
Fulgentius, 21.
Gazaeus, Procopius, 5, 21.
Gelasius I., Bishop of Rome, 20.
Gregory the Great, 22.
Gregory Nazianzen, 13.
Halensis, Alexander, 31.
Haymo, 23.
Hesychius, 17.
Hilary (A Roman Deacon), 11.

571

572

INDEX.

Hugo of St. Charo, 31.
Hugo, Abbot of St. Victor, 26.
Innocent III. , Bishop of Rome, 30.
Irenaeus, 3.
Jerome, St., 4.
John the Deacon, 20.
John IV., Bishop of Rome, 22.
Launoy, John, 41.
Leo the Great, 5, 19.
Lombard, Peter, 28.
Martyr, Justin, 3, 9.
Maurus, Rabanus, 24.
Milner, John, 42,
Montesono, John A, 36.
Nilus (A Monk), 19.
CEcumenius, 26.
Origen, 10.
Pelagius, Alvarus, 34.
Peter of Celles, 29.

Peter of Poictiers, 30.
Pius IX., Bishop of Rome, 1.
Potho, Priest of Prome, 29.
Proclus, 18.
Ra*dbert, Paschasius, 23.
Remigius (A Monk of Auxerre), 6.
Rufinus, 18.
Rupert, 26.
Salmeron, Alphonsus, 39.
Scotus, Duns, 35.
Scotus, John, 24.
Strabo, Walafridus, 5.
Suarez, Francis, 40.
Syrus, Ephraem, 12.
Tertullian, 10.
Theodoret, 18.
Theonas, Bishop of Alexandria, II.
Theophilus, 4.
Turrecremata, John De (A Cardinal), 38.
Winfrid, Paul, 23.

Assumption of the Blessed Virgin

43-54

Adamanus, 49.
/Etfric, Archbishop of York, 53.
Anastasius the Librarian, 52.
Andrew, Archbishop of Crete, 49.
Augustine, Aurelius, 47.
Balbulus, Notkerus, 53. '
Bede, Venerable, 50.
Beleth, John, 54.
Bernard (A French Monk), 52.
Breviary, Roman, 43.
Catechism of the Christian Religion, 44.
Druthmarus, Christianus, 52.

Epiphanius, 45.
Gelesius I., Bishop of Rome, 48.
Gregory, Bishop of Tours, 48.
Isidore, Bishop of Seville, 49.
Jerome, St., 46.
John of Damascus, 52.
Melito, 44.
Sophronius, 46.
Usuardus, 52.

Worship of the Blessed Virgin

55-go

Abelard, Peter, 88.
Ambrose, 80.
Amphilochius, Bishop of Iconium, 81.
Antoninus, 60.
Asorius, Joannes, 89.
Athanasius, 77.
Augustine, Aurelius, 83.
Basil, 78.
Bellarmine, Robert, 63.
Bernardine of Busti, 61.
Bernardine, St. (of Sienna), 59.
Bernardinus, Franciscus, 89.
Bona, John, 64.
Bonaventura, 56.
Breviary, Roman, 66.

Catharinus, Politus Ambrosius, 62.
Chrysostom, John, 81.
Cnapheus, Petrus, 86.
Cyril, Bishop of Alexandria, 85.
Devotional Works of the Church of Rome,
66.
Epiphanius, 78.
Euthemius, 88.
Gregory of Valentia, 64.
Gregory XVI., Bishop of Rome, 65.
Herolt, John, 60.
Irenaeus, 75.

INDEX.

573

Jonas, Bishop of Orleans, 87.
Martyr, Justin, 75.
Missal, Roman, 66.
Newman, John Henry (Cardinal), 90.
Origen, 76.
Osorius, John, 62.
Pererius, Benedictus, 63.
Pius IX., Bishop of Rome, 65.

Rhenanus, Beatus, 89.
Sophronius, 80.
Suarez, Francis, 63.
Tertullian, 75.
Theodoret, 86.
Theophylactus, 87.
Turselinus, Horatius, 62.
Viegas, Blasius De, 63.

Invocation of Saints and Angels

91-15 1

Agobardus, Bishop of Lyons, 113, 143.
Aiala, Peresius De, 146.
Ambrose, 107, 118, 134.
Apostolic Constitutions, 112, 140.
Aristenus, Alexius, 144.
Athanasius, 99, 114.
Augustine, Aurelius, 109, 119, 136.
Bannes, Domihicus, 150.
Baluzius, Stephen, 144.
Barnesius, John, 150.
Basil, 101, 107, 116, 134.
Becanus, Martinus, 102, 149.
Bede, Venerable, 141.
Bellarmine, Robert, 95, 149.
Biel, Gabriel, 94.
Bodinus, Joannes, 94.
Breviary, Roman, 95.
Canus, Melchior, 148.
Cassander, George, 146.
Cassiodore, Aurelius, 141.
Catechism of the Decrees of Council of
Trent, 96.
Charlemagne, The Emperor, 141.
Chrysostom, John, 99, 108, iig, 135.
Claudius, Bishop of Turin, 143.
Clemens I., Bishop of Rome, 127.
Clement, Titus Flavius, 130.
Costerus, Franciscus, 94, 148.
Cotonus, Peter, 150.
Council of Laodicea, 132.
Cyprian, Thascius Caecilius, 106, 131.
Cyril, Bishopof Alexandria, 100, 112, 120,
139-
Didymus, 109, 119.
Eck, John, 145.
Epiphanius, 117.
Eusebius, Bishop of Caesarea, 97, 133.
Faber, James (of Etaples), 145.
Fulgentius, Bishop of Ruspe, 121.
Gazaeus, Procopius, 100, 112.

Gratian, 144.
Gregory, Bishopof Nyssa, 118.
Gregory Nazianzen, 117.
Halensis, Alexander, 93.
Hermas, 104, 126.
Hilary "(A Roman Deacon), 107, 116, 133.
Hilary, Bishop of Poictiers, 116.
Ignatius, 105.
Innocent III., Bishop of Rome, 145.
Irenaeus, 105, 129.
Isidore, Bishop of Seville, 141.
Jerome, St., 134.
Lactantius, 106, 132.
Maldonatus, Joannes, 94.
Martyr, Justin, 127.
Melissa, Antonius, 122.
Novatian, 98, 114.
Origen, 105, 113, 130.
Pererius, Benedictus, 98.
Perron, Jacques David Du, 150.
Pius IV., Bishop of Rome, 94.
Polycarp, 127.
Remigius, 144.
Ribera, Franciscus, 101.
Salmeron, Alphonsus, 101, 148.
Scotus, Sedulius, 143.
Spanish " Index Expurgatorius," The, 95.
Stengelius, Carolus, 95.
Tanner, Adam, 151.
Tertullian, 130.
Theodoret, 97, 112, 140.
Theophilus, 129.
Viegas, Blasius De, 101.
Vives, Joannes Ludovicus, 94.
Zonaras, John, 144.

574

INDEX.

Transubstantiation

152-274

Adelmanus, Bishop of Bresse, 246.
/Elfric, Archbishop of York, 252.
Alanus, Gulielmus, 268.
Alcuinus, Flaccus, 204, 215, 235.
Algerus, 255.
Alliaco, Petrus Ab, 264.
Amalarius, Symphrosius, 229.
Ambrose, 158, 164, 169, 176, 190, 207,
216, 223, 232.
Alnmonius, 162, 212.
Andrew, 227.
Apostolic Constitutions; 226.
Aquinas, St. Thomas, 231, 258.
A rnobius Junior, 159, 1.63, 182.
Athanasius, 164, 200.
Augustine, Aurelius, 156, 158, 161, 165,
179, 192, 202, 209, 217, 224, 233.
Barnesius, John, 270.
Basil, 207, 216.
Bede, Venerable, 186, 195, 214, 228, 235.
Bellarmine, Robert, 238, 251, 268.
Berengarius of Tours, 246.
Bernoldus, 250.
Biel, Gabriel, 264.
Bonaventura, 258.
Caesarius, 183, 213.
Cajetanus, Thomas De Vio, 265.
Candidus, 229.
Canus, Melchior, 267.
Cassander, George, 251.
Cassiodore, Aurelius, 204.
Castro, Alphonsus De, 267.
Catechism of the Decrees of Council of
Trent, 155, 160, 206.
Charlemagne, The Emperor, 229.
Chronicon Beccense, 246.
Chrysostom, John, 161, 169, 177, 191,
201, 208, 217, 224.
Claudius, 187.
Clement, Titus Flavius, 173, 188, 196, 220.
Cochlaeus, John, 267.
Council of Bresse, 250.
Council of Constantinople, Fourth, 229.
Council of Lateran, Fourth, 257.
Council of Rome, under Nicolaus II. , 247.
Council of 'Rome, Fifth under Gregory
VII., 248.
Council ' of Rome, Sixth under Gregory
VII., 248.
Council of Trent, 152, 157, 163, 17.0, 187,
196, 205, 219, 238.
Cusa, Nicolaus De, 264.
Cyprian, Thascius Caecilius, 174, 189.
Cyril, Bishop of Alexandria, 170, 203, 211,
235-
Cyril, Bishop'of Jerusalem, 168, 175, 200,
221.

Didymus, 161.
Dionysius, The Areopagite, 226.
Doctrinal Catechism, A, 206.
Druthmarus, Christianus, 230, 241.
Durandus, 259.
Ephraem, 185.
Epiphanius, 222.
Erasmus, Desiderius, 265.
Eucherius, 167.
Eusebius, Bishop of Caesarea, 174, 199,
220.
Eustathius, Bishop of Antioch, 221.
Euthemius (A Monk), 236.
Facundus, 185, 194, 227.
Ferus, John, 267.
Fisher, John, 251, 265.
Florus Magister, 243.
Fulbert, Bishop of Chartres, 245.
Fulgentius, 167, 185, 213, 227.
Gamachaeus, Philippus, 270.
Gaudentius, 159, 181, 193, 211, 218, 225.
Gazaeus, Procopius, 204, 227, 235.
Gelasius, Bishop of Cyzicum, 213.
Gelasius I., Bishop of Rome, 170, 182,
226.
Gerbert, 245.
Gregory, Bishop of Nyssa, 161, 175, 216,
223.
Gregory the Great, 162, 186, 214.
Gregory Nazianzen, 161, 164, 169, 190,
207, 222.
Gregory of Valentia, 269.
Halensis, Alexander, 231.
Haymo, 218.
Hesychius,, 180, 192, 235.
Hilary, Bishop of Poictiers, 190, 216.
Hilary (A Roman Deacon), 221.
Hildebert, 255.
Hincmar, 205, 236.
Honorius, Priest of Autun, 237.
Ignatius, 188.
Innocent III., Bishop of Rome, 237, 251.
Irenaeus, 155, 172, 188, 219.
Isidore, Monk of Pelusiota, 157.
Isidore, Bishop of Seville, 186, 194, 235.
Jerome, St., 177, 191, 201, 208, 223, 233.
John of Damascus, 162.
John (A Theologian of Paris), 259.
Lanfranc, Archbishop of Canterbury, 246.
Leo the Oreat, 170, 194.
Liturgy of St. Basil, 225.
Lombard, Peter, 237, 257.

INDEX.

575

Macarius of Egypt, 176, 223, 232.
Marca, Petrus De, 271.
Marcus, Monk of Nitra, 180, 217.
Martyr, Justin, 171, 219.
Matthew (A Monk), 247.
Maurus, Rabanus, 215, 242.
Maxentius, John, 194, 227.
Montanus, Benedictus Arias, 268.
Nicolaus II. , Bishop of Rome, 256.
Nicolinus, Stephen, 266.
Nilus (A Monk), 182.
Novatian, Priest of Rome, 163.
Ockham, Wilhelmus De, 261.
Olympiodorus, 194.
Optatus, 201.
Origen, 158, 173, 189, 197, 206, 216, 220,
232.
Osbern, 256.
Philo, 201.
Primasius, 214.
Proclus, 194.
Prudentius, 230.
Radbert, Paschasius, 236, 239.
Ratramnus, 230, 241.

Rhenanus, Beatus, 266.
Rupert, 195, 256.
Salvianus, 159.
Scotus, Duns, 262.
Scotus, John, 244.
Scotus, Sedulius, 215.
Sedulius, Caelius, 159.
Semica, John, 251, 258.
Sinaita, Anastasius, 167.
Soto, Dominicus A, 231, 237.
Strabo, Walafridus, 204, 236, 240.
Suarez, Francis, 269.
Suidas, 230.
Syrus, Ephraem, 175, 222, 232.
Tanner, Adam, 271.
Tertullian, 160, 168, 189, 197, 215, 219.
Theodoret, 166, 181, 212, 218, 225.
Theodorus, Bishop of Mopsuestia, 203.
Theophilus, 188, 192.
Theophylactus, 205.
Tonstall, Cuthbert, 266i
Turrecremata, John De, 231.
Vasquez, Gabriel, 270.
Victor, 193.
Vigilius, 204.

Purgatory
Adamanus, 357.
^Elfric, Archbishop of York, 379.
Albert the Great, 385.
Alcuinus, Flaccus, 359, 378.
Ambrose, 298, 319, 335, 351, 371.
Ammonius, 342.
Apostolic Constitutions, 304, 342, 355.
Aquinas, St. Thomas, 387.
Arnobius Junior, 349.
Athanasius, 293, 317.
Augustine, Aurelius, 282, 284, 302, 322,
339, 352, 373, 3»2-
Bar-Cepha, Moses. 325.
Barnesius, John, 387.
Basil, 278, 294, 333, 371.
Bede, Venerable, 279, 284, 305, 344, 358,
377-
Bellarmine, Robert, 276, 283, 285, 307.
Berengosus, 360.
Bernard, Abbot of Clairvaux, 306, 327.
Boethius, Severianus, 383.
Bulenger, Jule Caesar, 386.
Caesarius, 375.
Cassander, George, 364.
Castro, Alphonsus De, 307, 327, 386, 388.
Cerameus, Theophanes, 381.
Charlemagne, The Emperor, 359.
Chrysostom, John,- 282, 300, 320, 337,
352.

-. - • • 275-389
Clement I., Bishop of Rome, 290.
Clergy of Pisa, The, 385.
Clifton Tracts, The, 285, 329.
Cosmas Indicopleustes, 324.
Costerus, Franciscus, 276.
Council of Aix La Chapelle, Second, 305.
Council of p'lorence, 388.
Council of Trent, 275, 307, 345.
Cyprian, Thascius Caecilius, 291, 332, 348.
Cyril, Bishop of Alexandria, 278, 284, 303,
374-
Cyril, Bishop of Jerusalem, 318, 332, 349,
369-
Dionysius, The Areopagite, 355.
Doctrinal Catechism, A, 345.
Druthmarus, Christianus, 280.
Eligius, 344, 376.
Epiphanius, 296, 334, 350.
Erasmus, Desiderius, 386.
Etherianus, Hugo, 361.
Eusebius, Bishop of Caesarea, 349.
Euthemius, 280.

" Faith of Catholics, The,'
Fisher, John, 385.
Fulgentius, 282, 342.
Gaudentius, 374.
Gazaeus, Procopius, 344.

275- 329-

576

INDEX.

Gennadius, 304.
Gregory of Valentia, 283, 389.
Gregory, Bishop of Nyssa, 297.
Gregory the Great, 344, 356, 384.
Gregory Nazianzen, 296, 335, 371.
Gregory Thaumaturgus, 332.
Gretser, Jacob, 308.
Grimaldus, 360.
Haymo, 379.
Herveus, 306, 380.
Hesychius, 340.
Hilary, Bishop of Poictiers, 282, 294, 318
332, 370.
Hilary (A Roman Deacon), 370.
Hincmar, 360.
Hippolytus, 315.
Honoratus, Antoninus, 304.
Ignatius, 290.
Innocent II. , Bishop of Rome, 361.
Innocent III., Bishop of Rome, 362.
Irenaeus, 291, 313.
Isaac the Syrian, 304.
Isidore, Monk of Pelusiota, 341.
Ivo, 384.
Jansenius, Cornelius, 281.
Jerome, St., 282, 299, 320, 336, 373.
John XXII., Bishop of Rome, 327.
John of Damascus, 377.
Lactantius, 293, 317, 369.
Lanfranc, 380.
Leo the Great, 341.
Liturgy of St. Basil, 354.
Liturgy of St. Chrysostom, 354.
Liturgy of St. Gall, 354.
Liturgy of St. Gregory, 353.
Macarius of Egypt, 297.
Maldonatus, John, 279, 281.
Martyr, Justin,- 290, 312, 331.
Maurus, Rabanus, 360, 379.

Maximus, 357.
Medina, John, 363.
Nilus, Archbishop of Thessalonica, 387.
Novatian, 317. *
CEcumenius, 326, 380.
Olympiodorus, 342.
Origen, 291, 316, 331, 347, 367.
Otto, 384.
Pachymeres, George, 362.
Patrick, St., 303.
Paulinus, Bishop of Nola, 374.
Peter, Abbot of Cluny, 361.
Pomerius, Julianus, 304.
Primasius, 376.
Prudentius, Aurelius Clemens, 323.
Rhenanus, Beatus, 363.
Renaudotus, Eusebius, 366, 389.
Ribera, Franciscus, 279.
Rigaltius, Nicolaus, 329.
Rufinus, 374.
Rupert, 380.
Rychel, Dionysius A, 280.
Salmeron, Alphonsus, 365, 388.
Scotus, Sedulius, 378.
Sinaita, Anastasius, 305, 324, 356.
Sixtus, Franciscus (of Sienna), 328, 366,
389.
Soto, Petrus De, 387.
Stella, Didacus, 280.
Strabo, Walafridus, 280, 359, 378.
Suarez, Francis, 281.
Syrus, Ephraem, 295, 334.
Tertullian, 314, 347.
Theodoret, 324, 341.
Theodorus, Abbot of Campon, 357.
Theophylactus, 279, 283, 306, 325, 380.
Toletus, Franciscus, 281.
Vergilius, Polydorus, 386.
Victorinus, 317.

Papal Supremacy
^Elfric, Archbishop of York, 411, 420.
Agatho, Bishop of Rome, 399, 443.
Albanus, John Hieronymus, 422.
Alliaco, Petrus Ab, 420.
Ambrose, 394, 402, 404, 412, 415.
Anselm, Canon of Laon, 420.
Apostolical Canons, 438.
Apostolical Constitutions, 429, 456.
Astensis, Bruno, 411.
Athanasius, 415, 423.
Augustine, Aurelius, 397, 403, 404, 407,
409, 416, 427.
Basil, 402, 406.
Bede, Venerable, 399, 418, 433.

390-457
Bellarmine, Robert, 390, 422, 437.
Benignius, Simon, 421.
Bernard, Abbot of Clairvaux, 434, 439.
Boniface III,, Bishop of Rome, 432.
Boniface VIII., Bishop of Rome, 421, 437.
Caius, 454.
< Callistus II. , Bishop of Rome, 447.
Caro, Hugo De Sancto, 420.
Cassianus, John, 398.
Cedrenus, George, 400.
Chrysologus, Peter, 410.
Chrysostom, John, 396, 406, 408, 413,
436, 442.
Clement I., Bishop of Rome, 392.

INDEX.

577

Columbanus, 433.
Council of Carthage, Sixth, 428.
Council of Carthage, Third, 427.
Council of Chalcedon, 430.
Council of Constantinople, 427.
Council of Milevis, 428.
Cusa, Nicolaus De, 400.
Cyprian, Thascius Caecilius, 393, 406,
423, 425, 435, 438.
Cyril, Bishop of Alexandria, 397, 409, 417.
Cyril, Bishop of Jerusalem, 393.
Dionysius, Bishop of Corinth, 454.
Doctrinal Catechism, A, 405, 407.
Druthmarus, Christianus, 410.
Epiphanius, 394, 408, 455.
Erasmus, Desiderius, 411.
Eusebius,' Bishop of Caesarea, 393, 423,
455-
Euthemius, 400.
Felix III., Bishop of Rome, 413.
Firmilian, 426.
Fleury, Claude, 440.
Floras Magister, 436.
Gaudentius, 397.
Gelasius I., Bishop of Rome, 439, 442.
Gerardus, 400.
Gregory the Great, 398, 414, 418, 430, 443.
Gregory, Bishop of Nyssa, 412.
Gregory II. , Bishop of Rome, 444.
Gregory VII., Bishop of Rome, 421, 445.
Gregory IX., Bishop of Rome, 448.
Gregory Nazianzen, 394,
Hadrian I., Bishop of Rome, 399, 445.
Haymo, 419.
Hilary, Bishopof Poictiers, 404, 408,412.
Hilary (A Roman Deacon), 412, 435.
Hincmar, 414.
Honorius III., Bishop of Rome, 448.
Ignatius, 435.
Innocent III., Bishop of Rome, 437, 447.
Innocent IV., Bishop of Rome, 448.
Irenaeus, 424, 453.
Isidore, Bishop of Seville, 399, 418.
Isidore, Monk of Pelusiota, 409.
Jerome, St., 394, 402, 404, 416, 423, 426.
John VIII., Bishop of Rome, 414, 436.
Jonas, 410.

Leo the Great, 405, 410.
Leo II. , Bishop of Rome, 444.
Liturgy of St. James, 409.
Maldonatus, John, 407, 411.
Marca, Petrus De, 456.
Marcellus, Christopher, 421.
Martyr, Justin, 392, 441.
Maurus, Rabanus, 400.
Maximus, 398.
Modestus, 418.

Nicolaus I.
445-

Bishop of Rome, 410, 436,

Optatus, 404.
Origen, 392, 402, 404.
Paschal, 447.
Paul III., Bishop of Rome, 449.
Paulinus, Bishop of Aquileia, 399.
Peter,. St., 438.
Photius, 405.
Pius V., Bishop of Rome, 449.
Polycarp, 440.
Polycrates, 425.
Puccius, Antonius, 422.
Radbert, Paschasius, 419.
Rigaltius, Nicolaus, 405.
Rio, Baltassar Del, 421.
Rufinus, 417, 456.
Scotus, Sedulius, 419.
Sixtus, Franciscus (of Sienna), 403, 450.
Sixtus V., Bishop of Rome, 449.
Socrates, 429.
Spondanus, Henricus, 450.
Strabo, Walafridus, 419.
Sylvius, iEneas, 434.
Symmachus, 443.
Synesius, 439.
Tertullian, 392, 414, 425, 441, 454.
Theodoret, 398, 413, 417, 429.
Theophylactus, 400, 405, 414.
Urban, 447.
Valesius, Henricus, 457. '
Victoria, Franciscus De, 401.
Zacharias, 444.

Papal Infallibilitv

458-570

Adrian VI., Bishop of Rome,
Agatho, Bishop of Rome, 473.
Ambrose, 465, 509.
Apostolic Constitutions, 471.
Aquinas, St. Thomas, 535.

538. Astensis, Bruno, 474.
Augustine, Aurelius, 468, 515.
Bailly, Louis, 548.
Barrow, Isaac, 544.

578

INDEX.

Basil, 465, 507.
Bede, Venerable, 473.
Bellarmine, Robert, 476, 542, 563.
Bernard, Abbot of Clairvaux, 474, 534.
Canus, Melchior, 475, 541.
Cardilius, Gasper, 541.
Cassanis, Zenzelinus De, 536.
Castro, Alphonsus A, 540.
Celestine I., Bishop of Rome, 518.
Chrysostom, John, 466, 512.
Clement, Bishop of Alexandria, 464.
Clement, Bishop of Rome, 486.
Condemnation of Callistus I., 553.
Condemnation of Liberius, 554.
Condemnation of Honorous I., 555.
Condemnation of Victor I., 552.
Constantine, The Emperor, 503.
Council of Antioch, 500.
Council of Basle, 562.
Council of Carthage, 470.
Council of Chalcedon, 526.
Council of Constance, 561.
Council of Constantinople, 513.
Council of Constantinople, Second, 530.
Council of Constantinople, Third, 532.
Council of Ephesus, 519.
Council of Milevis, 470.
Council of Nicaea, 501.
Council of Pisa, 560.
Council of Rome, 501.
Council of Sardica, 504.
Cyprian, Thascius Caecilius, 464, 496.
Cyril, Bishop of Alexandria, 470, 518.
Declaration of Faculty of Divinity of
Paris, 544.
Declaration of Gallican Clergy, 544.
Doctrinal Catechism, A, 548.
Examination of Vatican Council and Term
Ex Cathedra, 564.
Faber, James (of Etaples), 474.
" Faith of Catholics, The," 549.
Fessler, Joseph, 461.
Firmilian, 500.
Fullwood, Francis, 545.
Gelasius I., Bishop of Rome, 529.
Gerbert, 533.
Gerson, 485.
Gratian, 560.
Gregory the Great, 472, 531.
Gregory Nazianzen, 509.
Gregory VII., Bishop of Rome, 534.
Gregory IX., Bishop of Rome, 535.

Hilary, Bishop of Poictiers, 465.
Hilary (A Roman Deacon), 507.
Ignatius, 487.
Innocent III., Bishop of Rome, 534.
Irenaeus, 489.
Jerome, St., 466, 510.
Julius I., Bishop of Rome, 503.
Kendrick, Archbishop of St. Louis, 478,
549-
Kenrick, Francis Patrick, Archbishop of
Baltimore, 462.
Lapide, Cornelius A, 477.
Leo the Great, 471, 524.
Liberius, 5.06.
Liebermann, 545.
" LTnfaillibilite Papale," 479.
Littledale, R. F., 552.
Mahan, Milo, 552.
Maldonatus, John, 475.
Manning, Henry Edward, 460.
Manning, Robert, 547.
Maurus, Rabanus, 533.
Musso, Cornelius, 538.
Optatus, 507.
Paul III., Bishop of Rome, 539.
Paul IV., Bishop of Rome, 563.
Pius IV., Bishop of Rome, 541.
Prosper of Aquitaine, 471.
Roman Catholic Confession, 544.
Roman Catholic Principles, 545.
Simplicius, 528.
" Sincere Christian Instructed, The," 548.
Siricius, 511.
Sixtus V., Bishop of Rome, 542.
Socrates, 523.
Sozomen, 526.
Spaulding, M. J., 461.
St. Vincent of Lerins, 520.
Stenchus, Augustine, 540.
Tertullian, 464, 492.
Tostatus, Alphonsus, 536.
Vatican Council, 459.
Veron, Franciscus, 542.
Vigilius, 529.
Weninger, F. X., 462.