Part II: THE SACRAMENTS

IMPORTANCE OF INSTRUCTION ON THE SACRAMENTS

 The exposition of every part of Christian doctrine demands knowledge and industry on the part of the pastor. But instruction on the Sacraments, which, by the ordinance of God, are a necessary means of salvation and a plenteous source of spiritual advantage, demands in a special manner his talents and industry. By accurate and frequent instruction (on the Sacraments) the faithful will be enabled to approach worthily and with salutary effect these inestimable and most holy institutions; and the priests will not depart from the rule laid down in the divine prohibition: Give not that which is holy to dogs: neither cast ye your pearls before swine.1

Part II: THE SACRAMENTS

 

The Word "Sacrament"
 

 Since, then, we are about to treat of the Sacraments in general, it is proper to begin in the first place by explaining the force and meaning of the word Sacrament, and showing its various significations, in order the more easily to comprehend the sense in which it is here used. The faithful, therefore, are to be informed that the word Sacrament, in so far as it concerns our present purpose, is differently understood by sacred and profane writers.

 By some it has been used to express the obligation which arises from an oath, pledging to the performance of some service; and hence the oath by which soldiers promise military service to the State has been called a military sacrament. Among profane writers this seems to have been the most ordinary meaning of the word.*

 But by the Latin Fathers who have written on theological subjects, the word sacrament is used to signify a sacred thing which lies concealed. The Greeks, to express the same idea, made use of the word Mystery. This we understand to be the meaning of the word, when, in the Epistle to the Ephesians, it is said: That he might make known to us the mystery (sacramentum) of his will;2 and to Timothy: great is the mystery (sacramentum) of godliness;3 and in the Book of Wisdom: They knew not the secrets (sacramenta) of God.4 In these and many other passages the word sacrament, it will be perceived, signifies nothing more than a holy thing that lies concealed and hidden.

 The Latin Doctors, therefore, deemed the word a very appropriate term to express certain sensible signs which at once communicate grace, declare it, and, as it were, place it before the eyes. St. Gregory, however, is of the opinion that such a sign is called a Sacrament, because the divine power secretly operates our salvation under the veil of sensible things.5

 Let it not, however, be supposed that the word sacrament is of recent ecclesiastical usage. Whoever peruses the works of Saints Jerome and Augustine will at once perceive that ancient ecclesiastical writers made use of the word sacrament, and sometimes also of the word symbol, or mystical sign or sacred sign, to designate that of which we here speak.

 So much will suffice in explanation of the word sacrament. What we have said applies equally to the Sacraments of the Old Law; but since they have been superseded by the Gospel Law and grace, it is not necessary that pastors give instruction concerning them.

Definition of a Sacrament
 

 Besides the meaning of the word, which has hitherto engaged our attention, the nature and efficacy of the thing which the word signifies must be diligently considered, and the faithful must be taught what constitutes a Sacrament. No one can doubt that the Sacraments are among the means of attaining righteousness and salvation. But of the many definitions, each of them sufficiently appropriate, which may serve to explain the nature of a Sacrament, there is none more comprehensive, none more perspicuous, than the definition given by St. Augustine and adopted by all scholastic writers. A Sacrament, he says, is a sign of a sacred thing;6 or, as it has been expressed in other words of the same import: A Sacrament is a visible sign of an invisible grace, instituted for our justification.7

 

 

"A Sacrament is a Sign"
 

 The more fully to develop this definition, the pastor should explain it in all its parts. He should first observe that sensible objects are of two sorts: some have been invented precisely to serve as signs; others have been established not for the sake of signifying something else, but for their own sakes alone. To the latter class almost every object in nature may be said to belong; to the former, spoken and written languages, military standards, images, trumpets, signals* and a multiplicity of other things of the same sort. Thus with regard to words; take away their power of expressing ideas, and you seem to take away the only reason for their invention. Such things are, therefore, properly called signs. For, according to St. Augustine, a sign, besides what it presents to the senses, is a medium through which we arrive at the knowledge of something else. From a footstep, for instance, which we see traced on the ground, we instantly infer that some one whose trace appears has passed.8 *

 

 

PROOF FROM REASON
 

 A Sacrament, therefore, is clearly to be numbered among those things which have been instituted as signs. It makes known to us by a certain appearance and resemblance that which God, by His invisible power, accomplishes in our souls. Let us illustrate what we have said by an example. Baptism, for instance, which is administered by external ablution, accompanied with certain solemn words, signifies that by the power of the Holy Spirit all stain and defilement of sin is inwardly washed away, and that the soul is enriched and adorned with the admirable gift of heavenly justification; while, at the same time, the bodily washing, as we shall hereafter explain in its proper place, accomplishes in the soul that which it signifies.

 

 

PROOF FROM SCRIPTURE

 

 That a Sacrament is to be numbered among signs is clearly inferred also from Scripture. Speaking of circumcision, a Sacrament of the Old Law which was given to Abraham, the father of all believers,9 the Apostle in his Epistle to the Romans, says: And he received the sign of circumcision, a seal of the justice of the faith.10 In another place he says: All we who are baptized in Christ Jesus, are baptized in his death,11 words which justify the inference that Baptism signifies, to use the words of the same Apostle, that we are buried together with him by baptism into death.12

 Nor is it unimportant that the faithful should know that the Sacraments are signs. This knowledge will lead them more readily to believe that what the Sacraments signify, contain and effect is holy and august; and recognizing their sanctity they will be more disposed to venerate and adore the beneficence of God displayed towards us.

 

 

"Sign of a Sacred Thing"

Kind of Sign Meant Here

 

 We now come to explain the words, sacred thing, which constitute the second part of the definition. To render this explanation satisfactory we must enter somewhat more minutely into the accurate and acute remarks of St. Augustine on the variety of signs.13

 

 

NATURAL SIGNS

 

 Some signs are called natural. These, besides making themselves known to us, also convey a knowledge of something else, an effect, as we have already said, common to all signs. Smoke, for instance, is a natural sign from which we immediately infer the existence of fire. It is called a natural sign, because it implies the existence of fire, not by arbitrary institution, but from experience. If we see smoke, we are at once convinced of the presence of fire, even though it is hidden.

 

 

SIGNS INVENTED BY MAN

 

 Other signs are not natural, but conventional, and are invented by men to enable them to converse one with another, to convey their thoughts to others, and in turn to learn the opinions and receive the advice of other men. The variety and multiplicity of such signs may be inferred from the fact that some belong to the eyes, many to the ears, and the rest to the other senses. Thus when we intimate any thing to another by such a sensible sign as the raising of a flag, it is obvious that such intimation is conveyed only through the medium of the eyes; and it is equally obvious that the sound of the trumpet, of the lute and of the lyre, - instruments which are not only sources of pleasure, but frequently signs of ideas - is addressed to the ear. Through the latter sense especially are also conveyed words, which are the best medium of communicating our inmost thoughts.

 

 

SIGNS INSTITUTED BY GOD

 

 Besides the signs instituted by the will and agreement of men, of which we have been speaking so far, there are certain other signs appointed by God. These latter, as all admit, are not all of the same kind. Some were instituted by God to indicate something or to bring back its recollection. Such were the purifications of the Law,14 the unleavened bread, and many other things which belonged to the ceremonies of the Mosaic worship.15 But God has appointed other signs with power not only to signify, but also to accomplish (what they signify).

 Among these are manifestly to be numbered the Sacraments of the New Law. They are signs instituted not by man but by God, which we firmly believe have in themselves the power of producing the sacred effects of which they are the signs.

 

 

Kind of Sacred Thing Meant Here
 

 We have seen that there are many kinds of signs. The sacred thing referred to is also of more than one kind. As regards the definition already given of a Sacrament, theologian's prove that by the words sacred thing is to be understood the grace of God, which sanctifies the soul and adorns it with the habit of all the divine virtues; and of this grace they rightly consider the words sacred thing, an appropriate appellation, because by its salutary influence the soul is consecrated and united to God.

 In order, therefore, to explain more fully the nature of a Sacrament, it should be taught that it is a sensible object which possesses, by divine institution, the power not only of signifying, but also of accomplishing holiness and righteousness. Hence it follows, as everyone can easily see, that the images of the Saints, crosses and the like, although signs of sacred things, cannot be called Sacraments. That such is the nature of a Sacrament is easily proved by the example of all the Sacraments, if we apply to the others what has been already said of Baptism; namely, that the solemn ablution of the body not only signifies, but has power to effect a sacred thing which is wrought interiorly by the operation of the Holy Spirit.

 

 

OTHER SACRED THINGS SIGNIFIED BY THE SACRAMENTS

 

 Now it is especially appropriate that these mystical signs, instituted by God, should signify by the appointment of the Lord not only one thing, but several things at once.

 

 

ALL THE SACRAMENTS SIGNIFY SOMETHING PRESENT,

SOMETHING PAST, SOMETHING FUTURE

 

 This applies to all the Sacraments; for all of them declare not only our sanctity and justification, but also two other things most intimately connected with sanctification, namely, the Passion of Christ our Redeemer, which is the source of our sanctification, and also eternal life and heavenly bliss, which are the end of sanctification. Such, then, being the nature of all the Sacraments, holy Doctors justly hold that each of them has a threefold significance: they remind us of something past; they indicate and point out something present; they foretell something future.

 Nor should it be supposed that this teaching of the Doctors is unsupported by the testimony of Holy Scripture. When the Apostle says: All we who are baptized in Christ Jesus, are baptized in his death,16 he gives us clearly to understand that Baptism is called a sign, because it reminds us of the death and Passion of our Lord. When he says, We are buried together with him by baptism into death; that as Christ is risen from the dead by the glory of the Father, so, we also may walk in newness of life,17 he also clearly shows that Baptism is a sign which indicates the infusion of divine grace into our souls, which enables us to lead a new life and to perform all the duties of true piety with ease and cheerfulness. Finally, when he adds: If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection,18 he teaches that Baptism clearly foreshadows eternal life also, which we are to reach through its efficacy.

 

 

A SACRAMENT SOMETIMES SIGNIFIES THE PRESENCE

OF MORE THAN ONE THING

 

 Besides the different significations already mentioned, a Sacrament also not infrequently indicates and marks the presence of more than one thing. This we readily perceive when we reflect that the Holy Eucharist at once signifies the presence of the real body and blood of Christ and the grace which it imparts to the worthy receiver of the sacred mysteries.

 What has been said, therefore, cannot fail to supply the pastor with arguments to prove how much the power of God is displayed, how many hidden miracles are contained in the Sacraments of the New Law; that thus all may understand that they are to be venerated and received with utmost devotion.*

Why the Sacraments were Instituted
 

 Of all the means employed to teach the proper use of the Sacraments, there is none more effectual than a careful exposition of the reasons of their institution. Many such reasons are commonly assigned.

 The first of these reasons is the feebleness of the human mind. We are so constituted by nature that no one can aspire to mental and intellectual knowledge unless through the medium of sensible objects. In order, therefore, that we might more easily understand what is accomplished by the hidden power of God, the same sovereign Creator of the universe has most wisely, and out of His tender kindness towards, us, ordained that His power should be manifested to us through the intervention of certain sensible signs. As St. Chrysostom happily expresses it: If man were not clothed with a material body, these good things would have been presented to him -naked and without any covering; but as the soul is joined to the body, it was absolutely necessary to employ sensible things in order to assist in making them understood.19

 Another reason is because the mind yields a reluctant assent to promises. Hence, from the beginning of the world, God was accustomed to indicate, and usually in words, that which He had resolved to do; but sometimes, when designing to execute something, the magnitude of which might weaken a belief in its accomplishment, He added to words other signs, which sometimes appeared miraculous. When, for instance, God sent Moses to deliver the people of Israel, and Moses, distrusting the help even of God who had commissioned him, feared that the burden imposed was heavier than he could bear, or that the people would not heed his message, the Lord confirmed His promise by a great variety of signs.20 As, then, in the Old Law, God ordained that every important promise should be confirmed by certain signs, so in the New Law, Christ our Saviour, when He promised pardon of sin, divine grace, the communication of the Holy Spirit, instituted certain visible and sensible signs by which He might oblige Himself, as it were, by pledges, and make it impossible to doubt that He would be true to His promises.

 A third reason is that the Sacraments, to use the words of St. Ambrose, may be at hand, as the remedies and medicines of the Samaritan in the Gospel, to preserve or recover the health of the soul.21 For, through the Sacraments, as through a channel, must flow into the soul the efficacy of the Passion of Christ, that is, the grace which He merited for us on the altar of the cross, and without which we cannot hope for salvation. Hence, our most merciful Lord has bequeathed to His Church, Sacraments stamped with the sanction of His word and promise, through which, provided we make pious and devout use of these remedies, we firmly believe that the fruit of His Passion is really communicated to us.

 A fourth reason why the institution of the Sacraments seems necessary is that there may be certain marks and symbols to distinguish the faithful; particularly since, as St. Augustine observes, no society of men, professing a true or a false religion, can be, so to speak, consolidated into one body, unless united and held together by some bond of sensible signs.22 Both these objects the Sacraments of the New Law accomplish, distinguishing the Christian from the infidel, and uniting the faithful by a sort of sacred bond.

 Another very just cause for the institution of the Sacraments may be shown from the words of the Apostle: With the heart we believe unto justice; but with the mouth confession is made unto salvation.23 By approaching them we make a public profession of our faith in the sight of men. Thus, when we approach Baptism, we openly profess our belief that, by virtue of its salutary waters in which we are washed, the soul is spiritually cleansed.

 The Sacraments have also great influence, not only in exciting and exercising our faith, but also in inflaming that charity with which we should love one another, when we recollect that, by partaking of these mysteries in common, we are knit together in the closest bonds and are made members of one body.

 A final consideration, which is of greatest importance for the life of a Christian, is that the Sacraments repress and subdue the pride of the human heart, and exercise us in the practice of humility; for they oblige us to subject ourselves to sensible elements in obedience to God, from whom we had before impiously revolted in order to serve the elements of the world.24

 These are the chief points that appeared to us necessary for the instruction of the faithful on the name, nature, and institution of a Sacrament. When they shall have been accurately expounded by the pastor, his next duty will be to explain the constituents of each Sacrament, its parts, and the rites and ceremonies which have been added to its administration.*

Constituent Parts of the Sacraments
 

 In the first place, then, it should be explained that the sensible thing which enters into the definition of a Sacrament as already given, although constituting but one sign, is twofold. Every Sacrament consists of two things, matter, which is called the element, and form, which is commonly called the word.

 This is the doctrine of the Fathers of the Church; and the testimony of St. Augustine on the subject is familiar to all. The word, he says, is joined to the element, and it becomes a Sacrament.25 By the words sensible thing, therefore, the Fathers understand not only the matter or element, such as water in Baptism, chrism in Confirmation, and oil in Extreme Unction, all of which fall under the eye; but also the words which constitute the form, and which are addressed to the ear.

 Both are clearly pointed out by the Apostle, when he says: Christ loved the Church, and delivered himself up for it, that he might sanctify it, cleansing it by the laver of water in the word of life.26 Here both the matter and form of the Sacrament are expressly mentioned.

 In order to make the meaning of the rite that is being performed easier and clearer, words had to be added to the matter. For of all signs words are evidently the most significant, and without them, what the matter for the Sacraments designates and declares would be utterly obscure. Water, for instance, has the quality of cooling as well as cleansing, and may be symbolic of either. In Baptism, therefore, unless the words were added, it would not be certain, but only conjectural, which signification was intended; but when the words are added, we immediately understand that the Sacrament possesses and signifies the power of cleansing.

 In this the Sacraments of the New Law excel those of the Old that, as far as we know, there was no definite form of administering the latter, and hence they were very uncertain and obscure. In our Sacraments, on the contrary, the form is so definite that any, even a casual deviation from it renders the Sacrament null. Hence the form is expressed in the clearest terms, such as exclude the possibility of doubt.

 These, then, are the parts which belong to the nature and substance of the Sacraments, and of which every Sacrament is necessarily composed.*

Ceremonies Used in the Administration of the Sacraments

 To (the matter and form) are added certain ceremonies. These cannot be omitted without sin, unless in case of necessity; yet, if at any time they be omitted, the Sacrament is not thereby invalidated, since the ceremonies do not pertain to its essence. It is not without good reason that the administration of the Sacraments has been at all times, from the earliest ages of the Church, accompanied with certain solemn rites.

 There is, in the first place, the greatest propriety in manifesting such a religious reverence to the sacred mysteries as to make it appear that holy things are handled by holy men.

 Secondly, these ceremonies serve to display more fully the effects of the Sacraments, placing them, as it were, before our eyes, and to impress more deeply on the minds of the faithful the sanctity of these sacred institutions.

 Thirdly, they elevate to sublime contemplation the minds of those who behold and observe them with attention, and excite within them faith and charity.

 To enable the faithful, therefore, to know and understand clearly the meaning of the ceremonies made use of in the administration of each Sacrament should be an object of special care and attention.*

The Number of the Sacraments

 

 We now come to explain the number of the Sacraments. A knowledge of this point is very advantageous to the faithful; for the greater the number of aids to salvation and the life of bliss which they understand to have been provided by God, the more ardent will be the piety with which they will direct all the powers of their souls to praise and proclaim His singular goodness towards us.

 The Sacraments of the Catholic Church are seven in number, as is proved from Scripture, from the tradition handed down to us from the Fathers, and from the authority of Councils. Why they are neither more nor less in number may be shown, at least with some probability, from the analogy that exists between the natural and the spiritual life. In order to exist, to preserve existence, and to contribute to his own and to the public good, seven things seem necessary to man: to be born, to grow, to be nurtured, to be cured when sick, when weak to be strengthened; as far as regards the public welfare, to have magistrates invested with authority to govern, and to perpetuate himself and his species by legitimate off spring. Now, since it is quite clear that all these things are sufficiently analogous to that life by which the soul lives to God, we discover in them a reason to account for the number of the Sacraments.

 First comes Baptism, which is the gate, as it were, to all the other Sacraments, and by which we are born again unto Christ. The next is Confirmation, by which we grow up and are strengthened in the grace of God; for, as St. Augustine27 observes, to the Apostles who had already received Baptism, the Redeemer said: "Stay you in the city till you be endued with power from on high."28 The third is the Eucharist, that true bread from heaven which nourishes and sustains our souls to eternal life, according to these words of the Saviour: My flesh is meat indeed, and my blood is drink indeed.29 The fourth is Penance, through which lost health is recovered after we have been wounded by sin. Next is Extreme Unction, which obliterates the remains of sin and invigorates the powers of the soul; for speaking of this Sacrament St. James says: If he be in sins, they shall be forgiven him.30 Then follows Holy Orders, by which power is given to exercise perpetually in the Church the public administration of the Sacraments and to perform all the sacred functions. The last is Matrimony, instituted to the end that, by means of the legitimate and holy union of man and woman, children may be procreated and religiously educated for the service of God, and for the preservation of the human race.*

Comparisons among the Sacraments

 

 Though all the Sacraments possess a divine and admirable efficacy, it is well worthy of special remark that all are not of equal necessity or of equal dignity, nor is the signification of all the same.

 Among them three are said to be necessary beyond the rest, although in all three this necessity is not of the same kind. The universal and absolute necessity of Baptism our Saviour has declared in these words: Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God.31 Penance, on the other hand, is necessary for those only who have stained themselves after Baptism by any mortal guilt. Without sincere repentance, their eternal ruin is inevitable. Orders, too, although not necessary to each of the faithful, are of absolute necessity to the Church as a whole.

 But if we consider the dignity of the Sacraments, the Eucharist, for holiness and for the number and greatness of its mysteries, is far superior to all the rest. These, however, are matters which will be more easily understood, when we come to explain, in its proper place, what regards each of the Sacraments.*

The Author of the Sacraments

 

 It now remains to inquire from whom we have received these sacred and divine mysteries. Any gift, however excellent in itself, undoubtedly receives an increased value from the dignity and excellence of him by whom it is bestowed.

 The present question, however, is not hard to answer. For since human justification comes from God, and since the Sacraments are the wonderful instruments of justification, it is evident that one and the same God in Christ, must be acknowledged to be the author of justification and of the Sacraments.

 Furthermore, the Sacraments contain a power and efficacy which reach the inmost soul; and as God alone has power to enter into the hearts and minds of men, He alone, through Christ, is manifestly the author of the Sacraments.

 That they are also interiorly dispensed by Him we must hold with a firm and certain faith, according to these words of St. John, in which he declares that he learned this truth concerning Christ: He who sent me to baptize with water, said to me: He, upon whom thou shalt see the Spirit descending, and remaining upon him, he it is that baptizeth with the Holy Spirit.32 *

The Ministers of the Sacraments

 

 But although God is the author and dispenser of the Sacraments, He nevertheless willed that they should be administered in His Church by men, not by Angels. To constitute a Sacrament, as the unbroken tradition of the Fathers testifies, matter and form are not more necessary than is the ministry of men.

 

 

UNWORTHINESS OF THE MINISTER AND VALIDITY

 

 Since the ministers of the Sacraments represent in the discharge of their sacred functions, not their own, but the person of Christ, be they good or bad, they validly perform and confer the Sacraments, provided they make use of the matter and form always observed in the Catholic Church according to the institution of Christ, and provided they intend to do what the Church does in their administration. Hence, unless the recipients wish to deprive themselves of so great a good and resist the Holy Spirit, nothing can prevent them from receiving (through the Sacraments) the fruit of grace.

 That this was, at all times, a fixed and well ascertained doctrine of the Church, is established beyond all doubt by St. Augustine, in his disputations against the Donatist.33 And should we desire Scriptural proof also, let us listen to these words of the Apostle: I have planted; Apollo watered; but God gave the increase. Therefore neither he that planteth nor he that watereth is anything, but God who giveth the increase.34 From these words it is clear that as trees are not injured by the wickedness of those who planted them, so those who were planted in Christ by the ministry of bad men sustain no injury from the guilt of those others.

 Judas Iscariot, as the holy Fathers infer from the Gospel of St. John,35 conferred Baptism on many; and yet none of those whom he baptized are recorded to have been baptized again. To use the memorable words of St. Augustine: Judas baptized, and yet after him none were rebaptized; John baptized, and after John they were rebaptized. For the Baptism administered by Judas was the Baptism of Christ, but that administered by John was the baptism of John. Not that we prefer Judas to John, but that we justly prefer the Baptism of Christ, although administered by Judas, to that of John although administered by the hands of John.36

 

 

LAWFULNESS OF ADMINISTRATION

 

 But let not pastors, or other ministers of the Sacraments, hence infer that they fully acquit themselves of their duty, if, disregarding integrity of life and purity of morals, they attend only to the administration of the Sacraments in the manner prescribed. True, the manner of administering them demands particular diligence; yet this alone does not constitute all that pertains to that duty. It should never be forgotten that the Sacraments, although they cannot lose the divine efficacy inherent in them, bring eternal death and perdition to him who dares administer them unworthily.

 Holy things, it cannot be too often repeated, should be treated holily and with due reverence. To the sinner, says the Prophet, God has said: Why dost thou declare my justices, and take my covenant in thy mouth, seeing that thou hast hated discipline?37 If then, for him who is defiled by sin it is unlawful to speak on divine things, how enormous the guilt of that man, who, conscious of many crimes, dreads not to accomplish with polluted lips the holy mysteries, to take them into his befouled hands, to touch them, and to present and administer them to others? All the more since St. Denis says that the wicked may not even touch the symbols, as he calls the Sacraments.38

 It therefore becomes the first duty of the minister of holy things to follow holiness of life, to approach with purity the administration of the Sacraments, and so to exercise himself in piety, that, from their frequent administration and use, he may every day receive, with the divine assistance, more abundant grace.*

Effects of the Sacraments

 

 When these matters have been explained, the effects of the Sacraments are the next subject of instruction. This subject should throw considerable light on the definition of a Sacrament as already given.*

 

 

FIRST EFFECT: JUSTIFYING GRACE

 

 The principal effects of the Sacraments are two. The first place is rightly held by that grace which we, following the usage of the holy Doctors, call sanctifying. For so the Apostle most clearly taught when he said: Christ loved the church, and delivered himself up for it; that he might sanctify it, cleansing it by the laver of water in the word of life.39 But how so great and so admirable an effect is produced by the Sacrament that, to use the well-known saying of St. Augustine, water cleanses the body and reaches the heart,40 - this indeed, cannot be comprehended by human reason and intelligence. It may be taken for granted that no sensible thing is of its own nature able to reach the soul; but we know by the light of faith that in the Sacraments there exists the power of almighty God by which they effect that which the natural elements cannot of themselves accomplish.

 Lest on this subject any doubt should exist in the minds of the faithful, God, in the abundance of His mercy, was pleased, from the moment when the Sacraments began to be administered, to manifest by the evidence of miracles the effects which they operate interiorly in the soul. (This He did) in order that we may most firmly believe that the same effects, although far removed from the senses, are always inwardly produced. To say nothing of the fact that at the Baptism of the Redeemer in the Jordan the heavens were opened and the Holy Spirit appeared in the form of a dove,41 to teach us that when we are washed in the sacred font His grace is infused into our souls-to omit this, which has reference rather to the signification of Baptism than to the administration of the Sacrament - do we not read that on the day of Pentecost, when the Apostles received the Holy Spirit, by whom they were thenceforward inspired with greater alacrity and resolution to preach the faith and brave dangers for the glory of Christ, there came suddenly a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting, and there appeared to them parted tongues, as it were, of fire!42 By this it was understood that in the Sacrament of Confirmation the same Spirit is given us, and such strength is imparted as enables us resolutely to encounter and resist our incessant enemies, the world, the flesh and the devil. For some time in the beginning of the Church, whenever these Sacraments were administered by the Apostles, the same miraculous effects were witnessed, and they ceased only when the faith had acquired maturity and strength.

 From what has been said of sanctifying grace, the first effect of the Sacraments, it clearly follows that there resides in the Sacraments of the New Law, a virtue more exalted and efficacious than that of the sacraments of the Old Law. Those ancient sacraments, being weak and needy elements,43 sanctified such as were defiled to the cleansing of the flesh,44 but not of the spirit. They were, therefore, instituted only as signs of those things, which were to be accomplished by our mysteries. The Sacraments of the New Law, on the contrary, flowing from the side of Christ,45 who, by the Holy Spirit, offered himself unspotted unto God, cleanse our consciences from dead works, to serve the living God,46 and thus work in us, through the blood of Christ, the grace which they signify. Comparing our Sacraments, therefore, with those of the Old Law we find that they are not only more efficacious, but also more fruitful in spiritual advantages, and more august in holiness.*

 

 

SECOND EFFECT: SACRAMENTAL CHARACTER

 

The second effect of the Sacraments - which, however, is not common to all, but peculiar to three, Baptism, Confirmation, and Holy Orders - is the character which they impress on the soul. When the Apostle says: God hath anointed us, who also hath sealed us, and given the pledge of the Spirit in our heart,47 he not obscurely describes by the word sealed a character, the property of which is to impress a seal and mark.

 This character is as it were, a distinctive impression stamped on the soul which perpetually inheres and cannot be blotted out. Of this St. Augustine says: Shall the Christian Sacraments accomplish less than the bodily mark impressed on the soldier? That mark is not stamped on his person anew as often as he resumes the military service which he had relinquished, but the old one is recognized and approved.48

 This character has a twofold effect: it qualifies us to receive or perform something sacred, and distinguishes us by some mark one from another. In the character impressed by Baptism, both effects are exemplified. By it we are qualified to receive the other Sacraments, and the Christian is distinguished from those who do not profess the faith. The same illustration is afforded by the characters impressed by Confirmation and Holy Orders. By Confirmation we are armed and arrayed as soldiers of Christ, publicly to profess and defend His name, to fight against our internal enemy and against the spiritual powers of wickedness in the high places; and at the same time we are distinguished from those who, being recently baptized, are, as it were, new-born infants. Holy Orders confers the power of consecrating and administering the Sacraments, and also distinguishes those who are invested with this power from the rest of the faithful. The rule of the Catholic Church is, therefore, to be observed, which teaches that these three Sacraments impress a character and are never to be repeated.*

 

 

How to Make Instruction on the Sacraments Profitable

 

 On the subject of the Sacraments in general, the above are the matters on which instruction should be given. In explaining them, pastors should keep in view principally two things, which they should zealously strive to accomplish. The first is that the faithful understand the high honor, respect and veneration due to these divine and celestial gifts. The second is that, since the Sacraments have been established by the God of infinite mercy for the common salvation of all, the people should make pious and religious use of them, and be so inflamed with the desire of Christian perfection as to deem it a very great loss to be for any time deprived of the salutary use, particularly of Penance and the Holy Eucharist.

 These objects pastors will find little difficulty in accomplishing, if they call frequently to the attention of the faithful what we have already said on the divine character and fruit of the Sacraments: first, that they were instituted by our Lord and Saviour from whom can proceed nothing but what is most perfect; further that when administered, the most powerful influence of the Holy Spirit is present, pervading the inmost sanctuary of the soul; next that they possess an admirable and unfailing virtue to cure our spiritual maladies, and communicate to us the inexhaustible riches of the Passion of our Lord.

 Finally, let them point out, that although the whole edifice of Christian piety rests on the most firm foundation of the cornerstone; yet, unless it be supported on every side by the preaching of the divine Word and by the use of the Sacraments, it is greatly to be feared that it may to a great extent totter and fall to the ground. For as we are ushered into spiritual life by means of the Sacraments, so by the same means are we nourished and preserved, and grow to spiritual increase.*

Baptism

 

THE SACRAMENT OF BAPTISM
 
IMPORTANCE OF INSTRUCTION ON BAPTISM
 
 From what has been hitherto said on the Sacraments in general, we may judge how necessary it is, to a proper understanding of the doctrines of the Christian faith and to the practice of Christian piety, to know what the Catholic Church proposes for our belief on each Sacrament in particular.

 Whoever reads the Apostle carefully will unhesitatingly conclude that a perfect knowledge of Baptism is particularly necessary to the faithful. For not only frequently, but also in language the most energetic, in language full of the Spirit of God, he renews the recollection of this mystery, declares its divine character, and in it places before us the death, burial and Resurrection of our Lord as objects both of our contemplation and imitation.1

 Pastors, therefore, can never think that they have bestowed sufficient labor and attention on the exposition of this Sacrament. Besides the Vigils of Easter and Pentecost, days on which the Church used to celebrate this Sacrament with the greatest devotion and special solemnity, and on which particularly, according to ancient practice, its divine mysteries were to be explained, pastors should also take occasion at other times to make it the subject of their instructions.

 For this purpose a most convenient opportunity would seem to present itself whenever a pastor, being about to administer this Sacrament, finds himself surrounded by a considerable number of the faithful. On such occasions, it is true, his exposition cannot embrace everything that regards Baptism; but it will then be much easier to develop one or two points when the faithful can contemplate with a pious and attentive mind the meaning of those things which they hear and at the same time see it illustrated by the sacred ceremonies of Baptism. Each person, reading a lesson of admonition in the person of him who is receiving Baptism, will call to mind the promises by which he bound himself to God when he was baptized, and will reflect whether his life and conduct have been such as are promised by the profession of Christianity.

Names of this Sacrament

 In order that the treatment of the subject may be clear, we must explain the nature and substance of Baptism, premising, however, an explanation to the word itself.

 The word baptism, as is well known, is of Greek derivation. Although used in Sacred Scripture to express not only that ablution which forms part of the Sacrament, but also every species of ablution,2 and sometimes, figuratively, to express sufferings;3 yet it is employed by ecclesiastical writers to designate not every sort of bodily ablution, but that which forms part of the Sacrament and is administered with the prescribed form of words. In this sense the Apostles very frequently make use of the word in accordance with the institution of Christ the Lord.

 This Sacrament the holy Fathers designate also by other names. St. Augustine informs us that it was sometimes called the Sacrament of Faith, because by receiving it we profess our faith in all the doctrines of Christianity.4

 By others it was termed Illumination, because by the faith which we profess in Baptism the heart is illumined;5 for as the Apostle also says, alluding to the time of Baptism, Call to mind the former days, wherein, being illumined, you endured a great fight of afflictions.6 Chrysostom, in his sermon to the baptized,7 calls it a purgation, because through it we purge away the old leaven, that we may become a new paste.8 He also calls it a burial, a planting, and the cross of Christ, the reasons plain for all which appellations may be gathered from the Epistle to the Romans.9

 St. Denis calls it the beginning of the most holy Command for this obvious reason, that Baptism is, as it were, the gate through which we enter into the fellowship of the Christian life, and begin thenceforward to obey the Commandments.10 So much should be romcately explained concerning the name (of this Sacrament).

Definition of Baptism 

 With regard to the definition of Baptism although many can be given from sacred writers, nevertheless that which may be gathered from the words of our Lord recorded in John, and of the Apostle to the Ephesians, appears the most appropriate and suitable. Unless, says our Lord, a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God;11 and, speaking of the Church, the Apostle says, cleansing it by the laver of water in the word of life.12 Thus it follows that Baptism may be rightly and accurately defined: The Sacrament of regeneration by water in the word. By nature we are born from Adam children of wrath, but by Baptism we are regenerated in Christ, children of mercy.13 For He gave power to men to be made the sons of God, to them that believe in his name, who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.14 *

Constituent Elements of Baptism

 But define Baptism as we may, the faithful are to be informed that this Sacrament consists of ablution, accompanied necessarily, according to the institution of our Lord, by certain solemn words.15 This is the uniform doctrine of the holy Fathers, as is proved by the following most explicit testimony of St. Augustine: The word is joined to the element, and it becomes a Sacrament.16

 It is all the more necessary to impress this on the minds of the faithful lest they fall into the common error of thinking that the baptismal water, preserved in the sacred font, constitutes the Sacrament. The Sacrament of Baptism can be said to exist only when we actually apply the water to someone by way of ablution, while using the words appointed by our Lord.

Matter of Baptism

 

 Now since we said above, when treating of the Sacraments in general, that every Sacrament consists of matter and form, it is therefore necessary that pastors point out what constitutes each of these in Baptism. The matter, then, or element of this Sacrament, is any sort of natural water, which is simply and without qualification commonly called water, be it sea water, river water, water from a pond, well or fountain.

TESTIMONY OF SCRIPTURE CONCERNING THE MATTER OF BAPTISM 

 For the Savior taught that unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.17 The Apostle also says that the Church was cleansed by the laver of water;18 and in the Epistle of St. John we read these words: There are three that give testimony on earth: the spirit, and the water, and the blood.19 Scripture affords other proofs which establish the same truth.

 When, however, John the Baptist says that the Lord will come who will baptize in the Holy Ghost, and in fire,20 that is by no means to be understood of the matter of Baptism; but should be applied either to the interior operation of the Holy Ghost, or at least to the miracle performed on the day of Pentecost, when the Holy Ghost descended on the Apostles in the form of fire,21 as was foretold by Christ our Lord in these words: John indeed baptized with water, but you shall be baptized with the Holy Ghost, not many days hence.22

FIGURES

 The same was also signified by the Lord both by figures and by prophecies, as we know from Holy Scripture. According to the Prince of the Apostles in his first Epistle, the deluge which cleansed the world because the wickedness of men was great on the earth, and all the thought of their heart was bent upon evil,23 was a figure and image of this water.24 To omit the cleansing of Naaman the Syrian,25 and the admirable virtue of the pool of Bethsaida,26 and many similar types, manifestly symbolic of this mystery, the passage through the Red Sea, according to St. Paul in his Epistle to the Corinthians, was typical of this same water.27

PROPHECIES

 With regard to the predictions, the waters to which the Prophet Isaias so freely invites all that thirst,28 and those which Ezechiel in spirit saw issuing from the Temple,29 and also the fountain which Zachary foresaw, open to the house of David, and to the inhabitants of Jerusalem: for the washing of the sinner, and of the unclean woman,30 were, no doubt, intended to indicate and express the salutary waters of Baptism.

FITNESS

 The propriety of constituting water the matter of Baptism, of the nature and efficacy of which it is at once expressive, St. Jerome, in his Epistle to Oceanus, proves by many arguments.31

 Upon this subject pastors can teach in the first place that water, which is always at hand and within the reach of all, was the fittest matter of a Sacrament which is necessary to all for salvation. In the next place water is best adapted to signify the effect of Baptism. It washes away uncleanness, and is, therefore, strikingly illustrative of the virtue and efficacy of Baptism, which washes away the stains of sin. We may also add that, like water which cools the body, Baptism in a great measure extinguishes the fire of concupiscence.

CHRISM ADDED TO WATER FOR SOLEMN BAPTISM

 But it should be noted that while in case of necessity simple water unmixed with any other ingredient is sufficient for the matter of this Sacrament, yet when Baptism is administered in public with solemn ceremonies the Catholic Church, guided by Apostolic tradition, has uniformly observed the practice of adding holy chrism which, as is clear, more fully signifies the effect of Baptism. The people should also be taught that although it may sometimes be doubtful whether this or that water be genuine, such as the perfection of the Sacrament requires, it can never be a subject of doubt that the only matter from which the Sacrament of Baptism can be formed is natural water.*

Form of Baptism

 Having carefully explained the matter, which is one of the two parts of which Baptism consists, pastors must show equal diligence in explaining the form, which is the other essential part. In the explanation of this Sacrament a necessity of increased care and study arises, as pastors will perceive, from the circumstance that the knowledge of so holy a mystery is not only in itself a source of pleasure to the faithful, as is generally the case with regard to religious knowledge, but also very desirable for almost daily practical use. As we shall explain in its proper place, circumstances often arise where Baptism requires to be administered by the laity, and most frequently by women; and it therefore becomes necessary to make all the faithful, indiscriminately, well acquainted with whatever regards the substance of this Sacrament.

WORDS OF THE FORM

 Pastors, therefore, should teach, in clear, unambiguous language, intelligible to every capacity, that the true and essential form of Baptism is: I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. For so it was delivered by our Lord and Savior when, as we read in St. Matthew He gave to His Apostles the command: Going. . . teach ye all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.32

 By the word baptizing, the Catholic Church, instructed from above, most justly understood that the form of the Sacrament should express the action of the minister; and this takes place when he pronounces the words, I baptize thee.

 Besides the minister of the Sacrament, the person to be baptized and the principal efficient cause of Baptism should be mentioned. The pronoun thee, and the distinctive names of the Divine Persons are therefore added. Thus the complete form of the Sacrament is expressed in the words already mentioned: I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost.

 Baptism is the work not of the Son alone, of whom St. John says, He it is that baptizeth,33 but of the Three Persons of the Blessed Trinity together. By saying, however, in the name, not in the names, we distinctly declare that in the Trinity there is but one Nature and Godhead. The word name is here referred not to the Persons, but to the Divine Essence, virtue and power, which are one and the same in Three Persons.

ESSENTIAL AND NON-ESSENTIAL WORDS OF THE FORM

 It is, however, to be observed that of the words contained in this form, which we have shown to be the complete and perfect one, some are absolutely necessary, so that the omission of them renders the valid administration of the Sacrament impossible; while others on the contrary, are not so essential as to affect its validity.

 Of the latter kind is the word ego (I), the force of which is included in the word baptizo (I baptize). Nay more, the Greek Church, adopting a different manner of expressing the form, and being of opinion that it is unnecessary to make mention of the minister, omits the pronoun altogether. The form universally used in the Greek Church is: Let this servant of Christ be baptized in the name of the Father, and of the Son, and of the Holy Ghost.* It appears, however, from the decision and definition of the Council of Florence, that those who use this form administer the Sacraments validly, because the words sufficiently express what is essential to the validity of Baptism, that is, the ablution which then takes place.

BAPTISM IN THE NAME OF CHRIST

 If at any time the Apostles baptized in the name of the Lord Jesus Christ only,34 we can be sure they did so by the inspiration of the Holy Ghost, in order, in the infancy of the Church, to render their preaching more illustrious by the name of Jesus Christ, and to proclaim more effectually His divine and infinite power. If, however, we examine the matter more closely, we shall find that such a form omits nothing which the Savior Himself commands to be observed; for he who mentions Jesus Christ implies the Person of the Father, by whom, and that of the Holy Ghost, in whom, He was anointed.

 And yet, the use of this form by the Apostles seems rather doubtful if we accept the opinions of Ambrose35 and Basil,36 holy Fathers eminent for sanctity and authority, who interpret baptism in the name of Jesus Christ to mean the Baptism instituted by Christ our Lord, as distinguished from that of John, and who say that the Apostles did not depart from the ordinary and usual form which comprises the distinct names of the Three Persons. Paul also, in his Epistle to the Galatians, seems to have expressed himself in a similar manner, when he says: As many of you as have been baptized in Christ, have put on Christ,37 meaning that they were baptized in the faith of Christ, but with no other form than that which the same Savior our Lord had commanded to be observed.*

Administration of Baptism

 What has been said on the matter and form, which are required for the essence of the Sacrament, will be found sufficient for the instruction of the faithful; but as in the administration of the Sacrament the legitimate manner of ablution should also be observed, pastors should teach the doctrine of this point also.

 They should romcately explain that, according to the common custom and practice of the Church, Baptism may be administered in three ways, - by immersion, infusion or aspersion.

 Whichever of these rites be observed, we must believe that Baptism is rightly administered. For in Baptism water is used to signify the spiritual ablution which it accomplishes, and on this account Baptism is called by the Apostle a laver.38 Now this ablution is not more really accomplished by immersion, which was for a considerable time the practice in the early ages of the Church, than by infusion, which we now see in general use, or by aspersion, which there is reason to believe was the manner in which Peter baptized, when on one day he converted and gave Baptism to about three thousand souls.39

 It is a matter of indifference whether the ablution be performed once or thrice. For it is evident from the Epistle of St. Gregory the Great to Leander that Baptism was formerly and may still be validly administered in the Church in either way.40 The faithful, however, should follow the practice of the particular Church to which they belong.

 Pastors should be particularly careful to observe that the baptismal ablution is not to be applied indifferently to any part of the body, but principally to the head, which is the seat of all the internal and external senses; and also that he who baptizes is to pronounce the sacramental words which constitute the form, not before or after, but when performing the ablution.*

Institution of Baptism

 When these things have been explained, it will also be expedient to teach and remind the faithful that, in common with the other Sacraments, Baptism was instituted by Christ the Lord. On this subject the pastor should frequently teach and point out that there are two different periods of time which relate to Baptism, - one the period of its institution by the Redeemer; the other, the establishment of the law regarding its reception.

BAPTISM INSTITUTED AT CHRIST'S BAPTISM

 With regard to the former, it is clear that this Sacrament was instituted by our Lord when, having been baptized by John, He gave to water the power of sanctifying. St. Gregory Nazianzen41 and St. Augustine42 testify that to water was then imparted the power of regenerating to spiritual life. In another place St. Augustine says: From the moment that Christ is immersed in water, water washes away all sins.43 And again: The Lord is baptized, not because He had need to be cleansed, but in order that, by the contact of His pure flesh, He might purify the waters and impart to them the power of cleansing.44

 A very strong argument to prove that Baptism was then instituted by our Lord might be afforded by the fact the most Holy Trinity, in whose name Baptism is conferred, manifested Its divine presence on that occasion. The voice of the Father was heard, the Person of the Son was present, the Holy Ghost descended in the form of a dove; and the heavens, into which we are enabled to enter by Baptism, were thrown open.45

 Should anyone desire to know how our Lord has endowed water with a virtue so great, so divine, this indeed transcends the power of the human understanding. Yet this we can know, that when our Lord was baptized, water, by contact with His most holy and pure body, was consecrated to the salutary use of Baptism, in such a way, however, that, although instituted before the Passion, we must believe that this Sacrament derives all its virtue and efficacy from the Passion, which is the consummation, as it were, of all the actions of Christ.

BAPTISM MADE OBLIGATORY AFTER CHRIST'S RESURRECTION

 The second period to be distinguished, that is, the time when the law of Baptism was made, also admits of no doubt. Holy writers are unanimous in saying that after the Resurrection of our Lord, when He gave to His Apostles the command to go and teach all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,46 the law of Baptism became obligatory on all who were to be saved.

 This is inferred from the authority of the Prince of the Apostles when he says: Who hath regenerated us into a lively hope, by the resurrection of Jesus Christ from the dead;47 and also from what Paul says of the Church: He delivered himself up for it: that he might sanctify it, cleansing it by the laver of water in the word of life.48 By both Apostles the obligation of Baptism seems to be referred to the time which followed the death of our Lord. Hence we can have no doubt that the words of the Savior: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God,49 refer also to the same time which was to follow after His Passion.

REFLECTION

 If, then, pastors explain these truths accurately, there can be no doubt that the faithful will recognize the high dignity of this Sacrament and venerate it with the most profound piety, particularly when they reflect that each of them receives in Baptism by the interior operation of the Holy Ghost the same glorious and most ample gifts which were so strikingly manifested by miracles at the Baptism of Christ the Lord.

 Were our eyes, like those of the servant of Eliseus,50 opened to see heavenly things, who can be supposed so senseless as not to be lost in rapturous admiration of the divine mysteries of Baptism! When, therefore, the riches of this Sacrament are unfolded to the faithful by the pastor, so as to enable them to behold them, if not with the eyes of the body, yet with those of the soul illumined by the light Of faith, may we not anticipate similar results?*

 

The Ministers of Baptism

 

 In the next place, it appears not only expedient, but necessary to say who are ministers of this Sacrament; both in order that those to whom this office is specially confided may study to perform its functions religiously and holily; and that no one, out stepping, as it were, his proper limits, may unseasonably take possession of, or arrogantly assume, what belongs to another; for, as the Apostle teaches, order is to be observed in all things.51

 

 

BISHOPS AND PRIESTS THE ORDINARY MINISTERS

 

 The faithful, therefore, are to be informed that of those (who administer Baptism) there are three gradations. Bishops and priests hold the first place. To them belongs the administration of this Sacrament, not by any extraordinary concession of power, but by right of office; for to them, in the persons of the Apostles, was addressed the command of our Lord: Go, baptize.52 Bishops, it is true, in order not to neglect the more weighty charge of instructing the faithful, have generally left its administration to priests. But the authority of the Fathers and the usage of the Church prove that priests exercise this function by their own right, so much so that they may baptize even in the presence of the Bishop. Ordained to consecrate the Holy Eucharist, the Sacrament of peace and unity, it was fitting that they be invested with power to administer all those things which are required to enable others to participate in that peace and unity. If, therefore, the Fathers have at any time said that without the leave of the Bishop the priest has not the right to baptize, they are to be understood to speak of that Baptism only which was administered on certain days of the year with solemn ceremonies.

 

 

DEACONS EXTRAORDINARY MINISTERS OF BAPTISM

 

 Next among the ministers are deacons, for whom, as numerous decrees of the holy Fathers attest it is not lawful without the permission of the Bishop or priest to administer this Sacrament.

 

 

MINISTERS IN CASE OF NECESSITY

 

 Those who may administer Baptism in case of necessity, but without its solemn ceremonies, hold the last place; and in this class are included all, even the laity, men and women, to whatever sect they may belong. This office extends in case of necessity, even to Jews, infidels and heretics, provided, however, they intend to do what the Catholic Church does in that act of her ministry. These things were established by many decrees of the ancient Fathers and Councils; and the holy Council of Trent denounces anathema against those who dare to say, that Baptism, even when administered by heretics, in the name of the Father, and of the Son, and of the Holy Ghost, with the intention of doing what the Church does, is not true Baptism.

 And here indeed let us admire the supreme goodness and wisdom of our Lord. Seeing the necessity of this Sacrament for all, He not only instituted water, than which nothing can be more common, as its matter, but also placed its administration within the power of all. In its administration, however, as we have already observed, all are not allowed to use the solemn ceremonies; not that rites and ceremonies are of higher dignity, but because they are less necessary than the Sacrament.

 Let not the faithful, however, imagine that this office is given promiscuously to all, so as to do away with the propriety of observing a certain precedence among those who are its ministers. When a man is present a woman should not baptize; an ecclesiastic takes precedence over a layman, and a priest over a simple ecclesiastic. Midwives, however, when accustomed to its administration, are not to be found fault with if sometimes, when a man is present who is unacquainted with the manner of its administration, they perform what may otherwise appear to belong more properly to men.*

The Sponsors at Baptism

 

 Besides the ministers who, as just explained, confer Baptism, another class of persons, according to the most ancient practice of the Church, is admitted to assist at the baptismal font. In former times these were commonly called by sacred writers receivers, sponsors or sureties, and are now called godfathers and godmothers. As this is an office pertaining almost to all the laity, pastors should explain it with care, so that the faithful may understand what is chiefly necessary for its proper performance.

 

 

WHY SPONSORS ARE REQUIRED AT BAPTISM

 

 In the first instance it should be explained why at Baptism, besides those who administer the Sacrament, godparents and sponsors are also required. The propriety of the practice will at once appear to all if they recollect that Baptism is a spiritual regeneration by which we are born children of God; for of it St. Peter says: As newborn infants, desire the rational milk without guile.53 As, therefore, every one, after his birth, requires a nurse and instructor by whose assistance and attention he is brought up and formed to learning and useful knowledge, so those, who, by the waters of Baptism, begin to live a spiritual life should be entrusted to the fidelity and prudence of someone from whom they may imbibe the precepts of the Christian religion and may be brought up in all holiness, and thus grow gradually in Christ, until, with the Lord's help, they at length arrive at perfect manhood.

 This necessity must appear still more imperative, if we recollect that pastors, who are charged with the public care of parishes have not sufficient time to undertake the private instruction of children in the rudiments of faith.

 

 

ANTIQUITY OF THIS LAW

 

 Concerning this very ancient practice we have this noteworthy testimony of St. Denis: It occurred to our divine leaders (so he called the Apostles), and they in their wisdom ordained that infants should be introduced (into the Church) in this holy manner, that their natural parents should deliver them to the care of some one well skilled in divine things, as to a master under whom, as a spiritual father and guardian of his salvation in holiness, the child should lead the remainder of his life.54 The same doctrine is confirmed by the authority of Hyginus.55

 

 

AFFINITY CONTRACTED BY SPONSORS
 

 The Church, therefore, in her wisdom has ordained that not only the person who baptizes contracts a spiritual affinity with the person baptized, but also the sponsor with the godchild and its natural parents, so that between all these marriage cannot be lawfully contracted, and if contracted, it is null and void.*

 

 

DUTIES OF SPONSORS

 

 The faithful are also to be taught the duty of sponsors; for such is the negligence with which this office is treated in the Church that only the bare name of the function remains, while none seem to have the least idea of its sanctity. Let all sponsors, then, at all times recollect that they are strictly bound by this law to exercise a constant vigilance over their spiritual children, and carefully to instruct them in the maxims of a Christian life; so that these may show themselves throughout life to be what their sponsors promised in the solemn ceremony.

 On this subject let us hear the words of St. Denis. Speaking in the person of the sponsor he says: I promise, by my constant exhortations to induce this child, when he comes to a knowledge of religion, to renounce every thing opposed (to his Christian calling) and to profess and perform the sacred promises which he now makes.56

 St. Augustine also says: I most especially admonish you, men and women, who have acquired godchildren through Baptism, to consider that you stood as sureties before God, for those whom you received at the sacred font.57 Indeed it preeminently becomes every man, who undertakes any office, to be indefatigable in the discharge of its duties; and he who promised to be the teacher and guardian of another should never allow to be deserted him whom he once received under his care and protection as long as he knows the latter to stand in need of either.

 Speaking of this same duty of sponsors, St. Augustine sums up in a few words the lessons of instruction which they are bound to impart to their spiritual children. They ought, he says, to admonish them to observe chastity, love justice, cling to charity; and above all they should teach them the Creed, the Lord's Prayer, the Ten Commandments, and the rudiments of the Christian religion.58

 

 

WHO MAY NOT BE SPONSORS

 

 It is easy, therefore, to decide who are inadmissible to this holy guardianship, that is, those who are unwilling to discharge its duties with fidelity, or who cannot do so with care and accuracy.

 Wherefore, besides the natural parents, who, to mark the great difference that exists between this spiritual and the carnal bringing up of youth, are not permitted to undertake this charge, heretics, Jews and infidels are on no account to be admitted to this office, since their thoughts and efforts are continually employed in darkening by falsehood the true faith and in subverting all Christian piety.

 

 

NUMBER OF SPONSORS

 

 The number of sponsors is limited by the Council of Trent to one godfather or one godmother, or at most, to a godfather and a godmother; because a number of teachers may confuse the order of discipline and instruction, and also because it was necessary to prevent the multiplication of affinities which would impede a wider diffusion of society by means of lawful marriage.*

Necessity of Baptism

 

 If the knowledge of what has been hitherto explained be, as it is, of highest importance to the faithful, it is no less important to them to learn that the law of Baptism, as established by our Lord, extends to all, so that unless they are regenerated to God through the grace of Baptism, be their parents Christians or infidels, they are born to eternal misery and destruction. Pastors, therefore, should often explain these words of the Gospel: Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.59

 

 

INFANT BAPTISM: ITS NECESSITY

 

 That this law extends not only to adults but also to infants and children, and that the Church has received this from Apostolic tradition, is confirmed by the unanimous teaching and authority of the Fathers.

 Besides, it is not to be supposed that Christ the Lord would have withheld the Sacrament and grace of Baptism from children, of whom He said: Suffer the little children and forbid them not to come to me; for the kingdom of heaven is for such;60 whom also He embraced, upon whom He imposed hands, to whom He gave His blessing.61

 Moreover, when we read that an entire family was baptized by Paul,62 it is sufficiently obvious that the children of the family must also have been cleansed in the saving font.

 Circumcision,* too, which was a figure of Baptism, affords a strong argument in proof of this practice. That children were circumcised on the eighth day is universally known. If then circumcision, made by hand, in despoiling of the body of the flesh,63 was profitable to children, it is clear that Baptism, which is the circumcision of Christ, not made by hand, is also profitable to them.

 Finally, as the Apostle teaches, if by one man's offense death reigned through one, much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one, Jesus Christ.64 If, then, through the transgression of Adam, children inherit original sin, with still stronger reason can they attain through Christ our Lord grace and justice that they may reign in life. This, however, cannot be effected otherwise than by Baptism.

 Pastors, therefore should inculcate the absolute necessity of administering Baptism to infants, and of gradually forming their tender minds to piety by education in the Christian religion. For according to these admirable words of the wise man: A young man according to his way, even when he is old, he will not depart from it.65

 

 

INFANTS RECEIVE THE GRACES OF BAPTISM

 

 It may not be doubted that in Baptism infants receive the mysterious gifts of faith. Not that they believe with the assent of the mind, but they are established in the faith of their parents, if the parents profess the true faith; if not - to use the words of St. Augustine, - then in that of the universal society of the saints;66 for they are rightly said to be presented for Baptism by all those to whom their initiation in that sacred rite is a source of joy, and by whose charity they are united to the communion of the Holy Ghost.

 

 

BAPTISM OF INFANTS SHOULD NOT BE DELAYED

 

 The faithful are earnestly to be exhorted to take care that their children be brought to the church, as soon as it can be done with safety, to receive solemn Baptism. Since infant children have no other means of salvation except Baptism, we may easily understand how grievously those persons sin who permit them to remain without the grace of the Sacrament longer than necessity may require, particularly at an age so tender as to be exposed to numberless dangers of death.

 

 

BAPTISM OF ADULTS

 

 With regard to those of adult age who enjoy the perfect use of reason, persons, namely, born of infidel parents, the practice of the primitive Church points out that a different manner of proceeding should be followed. To them the Christian faith is to be proposed; and they are earnestly to be exhorted, persuaded and invited to embrace it.

 

 

THEY SHOULD NOT DELAY THEIR BAPTISM UNDULY

 

 If converted to the Lord God, they are then to be admonished not to defer the Sacrament of Baptism beyond the time prescribed by the Church. For since it is written, delay not to be converted to the Lord, and defer it not from day to day,67 they are to be taught that in their regard perfect conversion consists in regeneration by Baptism. Besides, the longer they defer Baptism, the longer are they deprived of the use and graces of the other Sacraments, by which the Christian religion is practiced, since the other Sacraments are accessible through Baptism only.

 They are also deprived of the abundant fruits of Baptism, the waters of which not only wash away all the stains and defilements of past sins, but also enrich us with divine grace which enables us to avoid sin for the future and preserve righteousness and innocence, which constitute the sum of a Christian life, as all can easily understand.*

 

 

ORDINARILY THEY ARE NOT BAPTIZED AT ONCE

 

 On adults, however, the Church has not been accustomed to confer the Sacrament of Baptism at once, but has ordained that it be deferred for a certain time. The delay is not attended with the same danger as in the case of infants, which we have already mentioned; should any unforeseen accident make it impossible for adults to be washed in the salutary waters, their intention and determination to receive Baptism and their repentance for past sins, will avail them to grace and righteousness.

 Nay, this delay seems to be attended with some advantages. And first, since the Church must take particular care that none approach this Sacrament through hypocrisy and dissimulation, the intentions of such as seek Baptism, are better examined and ascertained. Hence it is that we read in the decrees of ancient Councils that Jewish converts to the Catholic faith, before admission to Baptism, should spend some months in the ranks of the catechumens.

 Furthermore, the candidate for Baptism is thus better instructed in the doctrine of the faith which he is to profess, and in the practices of the Christian life. Finally, when Baptism is administered to adults with solemn ceremonies on the appointed days of Easter and Pentecost only greater religious reverence is shown to the Sacrament.

 

 

IN CASE OF NECESSITY ADULTS MAY BE BAPTIZED AT ONCE

 

 Sometimes, however, when there exists a just and necessary cause, as in the case of imminent danger of death, Baptism is not to be deferred, particularly if the person to be baptized is well instructed in the mysteries of faith. This we find to have been done by Philip, and by the Prince of the Apostles, when without any delay, the one baptized the eunuch of Queen Candace; the other, Cornelius, as soon as they expressed a wish to embrace the faith.68 *

Dispositions for Baptism

 

INTENTION

 

 The faithful are also to be instructed in the necessary dispositions for Baptism. In the first place they must desire and intend to receive it; for as in Baptism we all die to sin and resolve to live a new life, it is fit that it be administered to those only who receive it of their own free will and accord; it is to be forced upon none. Hence we learn from holy tradition that it has been the invariable practice to administer Baptism to no individual without previously asking him if he be willing to receive it. This disposition even infants are presumed to have, since the will of the Church, which promises for them, cannot be mistaken.

 Insane, delirious persons who were once of sound mind and afterwards became deranged, having in their present state no wish to be baptized, are not to be admitted to Baptism, unless in danger of death. In such cases, if previous to insanity they give intimation of a wish to be baptized, the Sacrament is to be administered; without such indication previously given it is not to be administered. The same rule is to be followed with regard to persons who are unconscious.

 But if they (the insane) never enjoyed the use of reason the authority and practice of the Church decide that they are to be baptized in the faith of the Church, just as children are baptized before they come to the use of reason.

 

 

FAITH

 

 Besides a wish to be baptized, in order to obtain the grace of the Sacrament, faith is also necessary. Our Lord and Savior has said: He that believes and is baptized shall be saved.69

 

 

REPENTANCE

 

 Another necessary condition is repentance for past sins, and a fixed determination to avoid all sin in the future. Should anyone desire Baptism and be unwilling to correct the habit of sinning, he should be altogether rejected. For nothing is so opposed to the grace and power of Baptism as the intention and purpose of those who resolve never to abandon sin.

 Seeing that Baptism should be sought with a view to put on Christ70 and to be united to Him, it is manifest that he who purposes to continue in sin should justly be repelled from the sacred font, particularly since none of those things which belong to Christ and His Church are to be received in vain, and since we well understand that, as far as regards sanctifying and saving grace, Baptism is received in vain by him who purposes to live according to the flesh, and not according to the spirit.71 As far, however, as the Sacrament is concerned, if the person who is rightly baptized intends to receive what the Church administers, he without doubt validly receives the Sacrament.

 Hence, to the vast multitude who, in compunction of heart, as the Scripture says, asked him and the other Apostles what they should do, the Prince of the Apostles answered: Do penance and be baptized every one of you;72 and in another place he said: Be penitent, therefore, and be converted, that your sins maybe blotted out.73 Writing to the Romans, St. Paul also clearly shows that he who is baptized should entirely die to sin; and he therefore admonishes us not to yield our members as instruments of iniquity unto sin, but present ourselves to God, as those who are alive from the dead.74

 

 

ADVANTAGES TO BE DERIVED FROM THESE REFLECTIONS

 

 Frequent reflection upon these truths cannot fail, in the first place, to fill the minds of the faithful with admiration for the infinite goodness of God, who, uninfluenced by any other consideration than that of His mercy, gratuitously bestowed upon us, undeserving as we are, a blessing so extraordinary and divine as that of Baptism.

 If in the next place they consider how spotless should be the lives of those who have been made the objects of such munificence, they cannot fail to be convinced of the special obligation imposed on every Christian to spend each day of his life in such sanctity and fervor, as if on that very day he had received the Sacrament and grace of Baptism.*

Effects of Baptism

 

 To inflame the minds of the faithful, however, with a zeal for true piety, pastors will find no means more efficacious than an accurate exposition of the effects of Baptism.

 The effects of Baptism should be frequently explained, in order that the faithful may be rendered more sensible of the high dignity to which they have been raised, and may never suffer themselves to be cast down there from by the snares or assaults of Satan.

 

 

FIRST EFFECT OF BAPTISM: REMISSION OF SIN

 

 They are to be taught, in the first place, that such is the admirable efficacy of this Sacrament that it remits original sin and actual guilt, however unthinkable its enormity may seem.

 This was foretold long before by Ezechiel, through whom God said: I will pour upon you clean water, and you shall be cleansed from all your filthiness.75 The Apostle also, writing to the Corinthians, after having enumerated a long catalogue of sins, adds: such you were, but you are washed, but you are sanctified.76

 That such was at all times the doctrine handed down by holy Church is clear. By the generation of the flesh, says St. Augustine in his book On the Baptism of Infants, we contract original sin only; by the regeneration of the Spirit, we obtain forgiveness not only of original, but also of actual sins.77 St. Jerome also, writing to Oceanus, says: All sins are forgiven in Baptism.78

 To remove all further doubt on the subject, the Council of Trent, after other Councils had defined this, declared it anew, pronouncing anathema against those who should presume to think otherwise, or should dare to assert that although sin is forgiven in Baptism, it is not entirely removed or totally eradicated, but is cut away in such a manner as to leave its roots still fixed in the soul.79 To use the words of the same holy Council, God hates nothing in those who are regenerated; for there remains nothing deserving of condemnation in those who are truly buried with Christ by Baptism unto death, "who walk not according to the flesh," but putting off the old man, and putting on the new, who is created according to God, become innocent, spotless, pure, upright, and beloved of God.

 

 

CONCUPISCENCE WHICH REMAINS AFTER BAPTISM IS NO SIN

 

 We must confess, however, that concupiscence, or the fuel of sin, still remains, as the Council declares in the same place. But concupiscence does not constitute sin, for, as St. Augustine observes, in children who have been baptized the guilt of concupiscence is removed,* (the concupiscence itself)remains for probation;80 and in another place he says: the guilt of Concupiscence is pardoned in Baptism, but its infirmity remains.81 For concupiscence which is the effect of sin is nothing more than an appetite of the soul in itself repugnant to reason. But if it is not accompanied by the consent of the will or by negligence, it is very far from being sin.

 When St. Paul says, I did not know concupiscence, if the law did not say: Thou shalt not covet,82 he speaks not of concupiscence itself, but of the fault of the will.

 The same doctrine is taught by St. Gregory when he says: If there are any who assert that in Baptism sin is but superficially effaced, what could be more untrue than their statement? By the Sacrament of faith the soul, entirely freed from sin, adheres to God alone.83 In proof of this doctrine he has recourse to the testimony of our Savior who says in St. John: He that is washed, needeth not but to wash his feet, but is clean wholly.84

 

 

FURTHER PROOF OF THE FIRST EFFECT OF BAPTISM

 

 Should anyone desire a striking figure and image (of the efficacy of Baptism) let him consider the history of Naaman the Syrian leper, of whom the Scriptures inform us that when he had washed seven times in the waters of the Jordan he was so cleansed from his leprosy that his flesh became like the flesh of a child.85

 The remission of all sin, original and actual, is therefore the peculiar effect of Baptism. That this was the object of its institution by our Lord and Savior is clearly stated by the Prince of the Apostles, to say nothing of other testimonies, when he says: Do penance and be baptized every one of you, in the name of Jesus Christ, for the remission of sins.86 *

 

 

THE SECOND EFFECT OF BAPTISM: REMISSION

OF ALL PUNISHMENT DUE TO SIN

 

 In Baptism not only is sin forgiven, but with it all the punishment due to sin is mercifully remitted by God. To communicate the efficacy of the Passion of Christ our Lord is an effect common to all the Sacraments; but of Baptism alone does the Apostle say, that by it we die and are buried together with Christ.87

 Hence holy Church has always understood that to impose those works of piety, usually called by the holy Fathers works of satisfaction, on one who is to be cleansed in Baptism, would be injurious to this Sacrament in the highest degree.

 Nor is there any discrepancy between the doctrine here taught and the practice of the primitive Church, which of old commanded the Jews, when preparing for Baptism, to observe a fast of forty successive days. (The fast thus imposed) was not enjoined as a work of satisfaction; but those who had received Baptism were thus admonished to devote some time to the uninterrupted exercise of fasting and prayer in honor of so great a Sacrament.

 

 

BAPTISM DOES NOT EXEMPT FROM PENALTIES

OF THE CIVIL LAW

 

 Although the remission by Baptism of the punishments due to sin cannot be questioned, we are not to infer that it exempts an offender from the punishments decreed by civil tribunals for some grave crime. Thus a person sentenced to death is not rescued by Baptism from the penalty ordained by the law.

 We cannot, however, too highly commend the religion and piety of those rulers who remit the sentence of the law, that the glory of God may be the more strikingly displayed in His Sacraments.

 

 

BAPTISM REMITS THE PUNISHMENT DUE TO

ORIGINAL SIN AFTER DEATH

 

 Baptism also remits all the punishment due to original sin after this life, for through the merit of the death of our Lord we are able to attain this blessing. By Baptism, as we have already said, we die with Christ. For if, says the Apostle, we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.88

 

 

BAPTISM DOES NOT FREE US FROM THE

MISERIES OF LIFE

 

 Should it be asked why immediately after Baptism we are not exempt in this mortal life from misfortunes and restored by the influence of this sacred ablution to that state of perfection in which Adam, the father of the human race, was placed before his fall, the answer will be that there are two chief reasons for this.

 In the first place we who by Baptism are united to, and become members of Christ's body,89 should not be more honored than our Head. Now Christ our Lord, although clothed from His birth with the plenitude of grace and truth,90 was not divested of human infirmity which He assumed, until, having suffered and died, He rose to the glory of immortality. It cannot appear extraordinary, therefore, if the faithful, even after they have received the grace of justification by Baptism, are clothed with frail and perishable bodies until, having undergone many labors for the sake of Christ, and having closed their earthly career, they are recalled to life and found worthy to enjoy with Him an eternity of bliss.

 The second reason why bodily infirmity, disease, sense of pain and motions of concupiscence remain after Baptism is that in them we may have the seed and material of virtue from which we shall hereafter receive a more abundant harvest of glory and more ample rewards. When, with patient resignation, we bear all the trials of life, and, aided by the divine assistance, subject to the dominion of reason the rebellious desires of the heart, we ought to cherish an assured hope that if, with the Apostle we shall have fought a good fight, finished the course, and kept the faith, the Lord, the just judge, will render to us on that day a crown of justice which is laid up for us.91

 Such seems to have been the divine plan with regard to the children of Israel. God delivered them from the bondage of Egypt, having drowned Pharaoh and his hosts in the sea;92 yet He did not conduct them immediately into the happy land of promise; He first tried them by a variety and multiplicity of sufferings. And when He afterwards placed them in possession of the promised land and expelled the previous inhabitants from their native territories, yet He left a few other nations whom the Israelites could not exterminate, in order that His people might always have occasion to exercise fortitude and warlike courage.93

 We may add that if, to the heavenly gifts with which the soul is adorned in Baptism, were joined temporal advantages, there would be good reason to doubt whether many might not approach Baptism with a view to obtain such advantages in this life, rather than the glory to be hoped for in the next; whereas the Christian should always propose to himself, not these delusive and uncertain goods which are seen, but the solid and eternal ones which are not seen.94

 

 

BAPTISM A SOURCE OF HAPPINESS TO THE

CHRISTIAN EVEN IN THIS LIFE

 

 This life, however, although full of misery, does not lack its pleasures and joys. To us, who by Baptism are engrafted as branches on Christ,95 what could be more pleasing or desirable than, taking up the cross upon our shoulders, to follow Him as our leader, fatigued by no labor, retarded by no danger, in ardent pursuit of the rewards of our high vocation;96 some to receive the laurel of virginity, others the crown of teaching and preaching, some the palm of martyrdom, others the honors appropriate to their respective virtues?97 These splendid titles of exalted dignity none of us should receive, had we not contended in the race of this calamitous life, and stood unconquered in the conflict.*

 

 

THIRD EFFECT OF BAPTISM: GRACE OF REGENERATION

 

 But to return to the effects of Baptism, it should be taught that by virtue of this Sacrament we are not only delivered from what are justly deemed the greatest of all evils, but are also enriched with invaluable goods and blessings. Our souls are replenished with divine grace, by which we are rendered just and children of God and are made heirs to eternal salvation.* For it is written: He that believeth and is baptized, shall be saved.98 and the Apostle testifies that the Church is cleansed by the laver of water in the word of life.99 Now according to the definition of the Council of Trent, which under pain of anathema we are bound to believe, grace not only remits sin, but is also a divine quality inherent in the soul, and, as it were, a brilliant light that effaces all those stains which obscure the luster of the soul, investing it with increased brightness and beauty.100 This is also a clear inference from the words of Scripture when it says that grace is poured forth,101 and also when it usually calls grace, the pledge of the Holy Ghost.102

 

 

FOURTH EFFECT OF BAPTISM: INFUSED VIRTUES

AND INCORPORATION WITH CHRIST

 

 This grace is accompanied by a most splendid train of all virtues, which are divinely infused into the soul along with grace. Hence, when writing to Titus, the Apostle says: He saved us by the laver of regeneration and renovation of the Holy Ghost, whom he hath poured forth upon us abundantly, through Jesus Christ our Savior.103 St. Augustine, in explanation of the words, poured forth abundantly, says: that is, for the remission of sins and for abundance of virtues.*

 By Baptism we are also united to Christ, as members to their Head. As therefore from the head proceeds the power by which the different members of the body are moved to the proper performance of their respective functions, so from the fullness of Christ the Lord are diffused divine grace and virtue through all those who are justified, qualifying them for the performance of all the duties of Christian piety.

 

 

WHY THE PRACTICE OF VIRTUE IS DIFFICULT

EVEN AFTER BAPTISM

 

 Though we are thus supported by a powerful array of virtues, it should not excite our surprise if we cannot, without much labor and difficulty, undertake, or at least, perform acts of piety and of moral virtue. If this is so, it is not because the goodness of God has not bestowed on us the virtues from which these good works proceed; but because there still remains after Baptism a severe conflict of the flesh against the spirit, in which, however, it would not become a Christian to be dispirited or grow faint.

 Relying on the divine goodness we should confidently hope that by a constant habit of leading a holy life the time will come when whatever things are modest, whatever just, whatever holy,104 will also prove easy and agreeable. Let these be the subjects of our willing consideration, the objects of our cheerful practice, that the God of peace may be with us.105 *

 

 

FIFTH EFFECT OF BAPTISM: CHARACTER OF CHRISTIAN

 

 By Baptism, moreover, we are sealed with a character that can never be effaced from the soul. On this point, however, we need not speak at length, for what we have already sufficiently said on the subject, when treating of the Sacraments in general, may be applied here.

 

 

BAPTISM NOT TO BE REPEATED

 

 Since on account of the nature and efficacy of this character it has been defined by the Church that this Sacrament is on no account to be reiterated, pastors should frequently and diligently admonish the faithful on this subject, lest at any time they may be led into error.

 This doctrine is taught by the Apostle when he says: One Lord, one faith, one baptism.106 Again, when exhorting the Romans, that being dead in Christ by Baptism they should take care not to lose the life which they had received from Him, he says: In that Christ died unto sin, he died once.107 These words seem clearly to signify that as Christ cannot die again, neither can we die again by Baptism. Hence the holy Church also openly professes that she believes one Baptism. That this agrees with the nature of the thing and with reason is understood from the very idea of Baptism, which is a spiritual regeneration. As then, by virtue of the laws of nature, we are generated and born but once, and, as St. Augustine observes, there is no returning to the womb;108 so, in like manner, there is but one spiritual generation, and Baptism is never at any time to be repeated.

 

 

IN CONDITIONAL BAPTISM THE SACRAMENT IS NOT REPEATED,

 

 Nor let anyone suppose that it is repeated by the Church when she baptizes anyone whose previous Baptism was doubtful, making use of this formula: If thou art baptized, I baptize thee not again; but if thou art not yet baptized, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. In such cases Baptism is not to be considered as impiously repeated, but as holily, yet conditionally, administered.

 In this connection, however, there are some matters, in which, to the very great injury of the Sacrament, abuses are of almost daily occurrence, and which therefore demand the diligent attention of pastors. For there are not wanting those who think that no sin is committed if they indiscriminately administer conditional Baptism. Hence if an infant be brought to them, they think that no inquiry need be made as to whether it was previously baptized, but proceed immediately to baptize the child. Nay more, although they be well aware that the Sacrament was administered at home, they do not hesitate to repeat its administration in the Church conditionally, making use of the solemn ceremonies of the Church.

 This certainly they cannot do without sacrilege and without incurring what theologians call an irregularity.* According to the authority of Pope Alexander the conditional form of Baptism is to be used only when after due inquiry doubts are entertained as to the validity of the previous Baptism.109 In no other case is it ever lawful to administer Baptism a second time, even conditionally.*

 

 

SIXTH EFFECT OF BAPTISM: OPENING THE GATES OF HEAVEN

 

 Besides the other advantages which accrue to us from Baptism, the last, to which all the others seem to be referred, is that it opens to us the portals of heaven which sin had closed against us.

 

 

EFFECTS OF BAPTISM FORESHADOWED IN THE

BAPTISM OF CHRIST

 

 These effects which are wrought in us by virtue of Baptism are distinctly marked by the circumstances which, as the Gospel relates, accompanied the Baptism of our Savior. The heavens were opened and the Holy Ghost appeared descending upon Christ our Lord in the form of a dove.110 By this we are given to understand that to those who are baptized are imparted the gifts of the Holy Spirit, that to them are opened the gates of heaven. The baptized, it is true, do not enter heaven immediately after Baptism, but in due season. When they shall have been freed from all misery which is incompatible with a state of bliss, they shall exchange a mortal for an immortal life.*

 

 

MEASURE IN WHICH THOSE EFFECTS ARE OBTAINED

 

 These are the fruits of Baptism, which, if we consider the efficacy of the Sacrament, are, no doubt, equally common to all; but if we consider the dispositions with which it is received, it is no less certain that all do not share to the same extent in these heavenly gifts and graces.*

Ceremonies of Baptism
 

THEIR IMPORTANCE

 

 It now remains to explain, clearly and concisely, what is to be taught concerning the prayers, rites, and ceremonies of this Sacrament. To rites and ceremonies may, in some measure, be applied what the Apostle says of the gift of tongues, that it is unprofitable to speak, unless the faithful understand. They present an image, and convey the signification of the things that are done in the Sacrament; but if the people do not understand the force and meaning of these signs, there is but little advantage derived from ceremonies. Pastors should take care, therefore, to make them understood and to impress the minds of the faithful with a conviction that, although ceremonies are not of absolute necessity, they are of very great importance and deserve great veneration.

 This the authority of those by whom they were instituted, who were, no doubt, the Apostles, and also the object of their institution, sufficiently prove. It is manifest that ceremonies contribute to the more religious and holy administration of the Sacraments, serve to place, as it were, before the eyes the exalted and inestimable gifts which they contain, and impress on the minds of the faithful a deeper sense of the boundless beneficence of God.

 

 

THREE CLASSES OF CEREMONIES IN BAPTISM

 

 In order that the pastor's instructions may follow a certain plan and that the people may find it easier to remember his words, all the ceremonies and prayers which the Church uses in the administration of Baptism are to be reduced to three heads. The first comprehends such as are observed before coming to the baptismal font; the second, such as are used at the font; the third, those that usually follow the administration of the Sacrament.

 

 

CEREMONIES THAT ARE OBSERVED BEFORE COMING TO THE FONT:

CONSECRATION OF BAPTISMAL WATER

 

 In the first place, then, the water to be used in Baptism should be prepared. The baptismal font is consecrated with the oil of mystic unction; not, however, at all times, but, according to ancient usage, only on certain feasts, which are justly deemed the greatest and the most holy solemnities in the year. The water of Baptism was consecrated on the vigils of those feasts; and on those days alone, except in cases of necessity, it was also the practice of the ancient Church to administer Baptism. But although the Church, on account of the dangers to which life is continually exposed, has deemed it expedient to change her discipline in this respect, she still observes with the greatest solemnity the festivals of Easter and Pentecost on which the baptismal water is to be consecrated.

 

 

THE PERSON TO BE BAPTIZED STANDS AT THE CHURCH DOOR

 

 After the consecration of the water the other ceremonies that precede Baptism are next to be explained. The persons to be baptized are brought or conducted* to the door of the church and are strictly forbidden to enter, as unworthy to be admitted into the house of God, until they have cast off the yoke of the most degrading servitude and devoted themselves unreservedly to Christ the Lord and His most just authority.

 

 

CATECHETICAL INSTRUCTION

 

 The priest then asks what they demand of the Church; and having received the answer, he first instructs them in the doctrines of the Christian faith, of which a profession is to be made in Baptism.

 This the priest does in a romcate catechetical instruction, a practice which originated, no doubt, in the precept of our Lord addressed to His Apostles: Go ye into the whole world, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you.111 From this command we may learn that Baptism is not to be administered until, at least, the principal truths of our religion are explained. But as the catechetical form consists of many interrogations, if the person to be instructed be an adult, he himself answers; if an infant, the sponsor answers for him according to the prescribed form and makes the solemn promise.

 

 

THE EXORCISM

 

 The exorcism comes next in order. It consists of words of sacred and religious import and of prayers, and is used to expel the devil, to weaken and crush his power.*

 

 

THE SALT

 

 To the exorcism are added other ceremonies, each of which, being mystical, has its own clear signification. When, for instance, salt is put into the mouth of the person to be baptized, this evidently means that, by the doctrines of faith and by the gift of grace, he shall be delivered from the corruption of sin, shall experience a relish for good works, and shall be delighted with the food of divine wisdom.

 

 

THE SIGN OF THE CROSS

 

 Next his forehead, eyes, breast, shoulders and ears are signed with the sign of the cross, to declare, that by the mystery of Baptism, the senses of the person baptized are opened and strengthened, to enable him to receive God, and to understand and observe His Commandments.

 

 

THE SALIVA

 

 His nostrils and ears are next touched with spittle, and he is then immediately admitted to the baptismal font. By this ceremony we understand that, as sight was given to the blind man mentioned in the Gospel, whom the Lord after He had spread clay on his eyes commanded to wash them in the waters of Siloe,112 so through the efficacy of holy Baptism a light is let in on the mind, which enables it to discern heavenly truth.

 

 

THE CEREMONIES OBSERVED AFTER COMING TO THE FONT

 

 After the performance of these ceremonies the persons to be baptized approach the baptismal font, at which are performed other rites and ceremonies which present a summary of the Christian religion.

 

 

THE RENUNCIATION OF SATAN

 

 Three distinct times the person to be baptized is asked by the priest: Dost thou renounce Satan, and all his works, and all his pomps? To each of which he, or the sponsor in his name, replies, I renounce. Whoever, then, purposes to enlist, under the standard of Christ, must first of all, enter into a sacred and solemn engagement to renounce the devil and the world, and always to hold them in utter detestation as his worst enemies.*

 

 

THE PROFESSION OF FAITH

 

 Next, standing at the baptismal font, he is interrogated by the priest in these words: Dost thou believe in God, the Father Almighty? To which he answers: I believe. Being similarly questioned on the remaining Articles of the Creed, he solemnly professes his faith. These two promises contain, it is clear, the sum and substance of the law of Christ.

 

 

THE WISH TO BE BAPTIZED

 

 When the Sacrament is now about to be administered, the priest asks the candidate if he wishes to be baptized. After an answer in the affirmative has been given by him, or, if he is an infant, by the sponsor, the priest immediately performs the salutary ablution, in the name of the Father, and of the Son, and of the Holy Ghost.

 As man, by yielding the assent of his will to the wicked suggestions of Satan, fell under a just sentence of condemnation; so God will have none enrolled in the number of His soldiers but those whose service is voluntary, that by a willing obedience to His commands they may obtain eternal salvation.

 

 

THE CEREMONIES THAT FOLLOW BAPTISM: CHRISM

 

 After the person has been baptized, the priest anoints the crown of his head with chrism, thus giving him to understand, that from that day he is united as a member to Christ, His Head, and ingrafted on His body; and that he is, therefore, called a Christian from Christ, as Christ is so called from chrism. What the chrism signifies, the prayers then offered by the priest, as St. Ambrose observes, sufficiently explain.113

 

 

THE WHITE GARMENT

 

 On the person baptized the priest then puts a white garment, saying: Receive this white garment, which mayest thou carry unstained before the judgment-seat of our Lord Jesus Christ; that thou mayest have eternal life. Instead of a white garment, infants, because not formally dressed, receive a white cloth, accompanied by the same words.

 According to the teaching of the Fathers this symbol signifies the glory of the resurrection to which we are born by Baptism, the brightness and beauty with which the soul, when purified from the stains of sin, is invested in Baptism, and the innocence and integrity which the person who has received Baptism should preserve throughout life.

 

 

THE LIGHTED CANDLE

 

 A lighted taper is then put into the hand of the baptized to signify that faith, inflamed by charity, which is received in Baptism, is to be fed and augmented by the exercise of good works.

 

 

THE NAME GIVEN IN BAPTISM

 

 Finally, a name is given the person baptized. It should be taken from some person whose eminent sanctity has given him a place in the catalogue of the Saints. The similarity of name will stimulate each one to imitate the virtues and holiness of the Saint, and, moreover, to hope and pray that he who is the model for his imitation will also be his advocate and watch over the safety of his body and soul.

 Wherefore those are to be reproved who search for the names of heathens, especially of those who were the greatest monsters of iniquity, to bestow upon their children. By such conduct they practically prove how little they regard Christian piety when they so fondly cherish the memory of impious men, as to wish to have their profane names continually echo in the ears of the faithful.*

 

 

Recapitulation

 

 This exposition of the Sacrament of Baptism, if given by pastors, will be found to embrace almost everything which should be known regarding this Sacrament. We have explained the meaning of the word Baptism, the nature and substance of the Sacrament, and also the parts of which it is composed. We have said by whom it was instituted; who are the ministers necessary to its administration; who should be, as it were, the tutors whose instructions should sustain the weakness of the person baptized; to whom Baptism should be administered; and how they should be disposed; what are the virtue and efficacy of the Sacrament; finally, we have developed, at sufficient length for our purpose, the rites and ceremonies that should accompany its administration.

 Pastors should recollect that the chief purpose of all these instructions is to induce the faithful to direct their constant attention and solicitude to the fulfillment of the promises so sacredly made at Baptism, and to lead lives not unworthy of the sanctity that should accompany the name and profession of a Christian.

THE SACRAMENT OF CONFIRMATION
 

IMPORTANCE OF INSTRUCTION ON CONFIRMATION

 

 If ever there was a time demanding the diligence of pastors in explaining the Sacrament of Confirmation, in these days certainly it requires special attention, when there are found in the holy Church of God many by whom this Sacrament is altogether omitted; while very few seek to obtain from it the fruit of divine grace which they should derive from its participation.

 Lest, therefore, this divine blessing may seem, through their fault, and to their most serious injury, to have been conferred on them in vain, the faithful are to be instructed both on WhitSunday, on which day it is principally administered, and also on such other days as pastors shall deem convenient. Their instructions should so treat the nature, power, and dignity of this Sacrament, that the faithful may understand not only that it is not to be neglected, but that it is to be received with the greatest piety and devotion.

Name of this Sacrament

 

 To begin with the name, it should be taught that this Sacrament is called by the Church Confirmation because, if there is no obstacle to the efficacy of the Sacrament, a baptized person, when anointed with the sacred chrism by the Bishop, with the accompanying solemn words: I sign thee with the sign of the cross, and confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost, becomes stronger with the strength of a new power, and thus begins to be a perfect soldier of Christ.

Confirmation is a Sacrament

 

 That in Confirmation is contained the true and proper nature of a Sacrament has always been acknowledged by the Catholic Church, as Pope Melchiades and many other very holy and very ancient Pontiffs expressly declare.1 The truth of this doctrine St. Clement could not confirm in stronger terms than when he says: All should hasten without delay to be born again unto God, and afterwards to be signed by the Bishop, that is, to receive the sevenfold grace of the Holy Ghost; for, as has been handed down to us from St. Peter, and as the other Apostles taught in obedience to the command of our Lord, he who culpably and voluntarily, and not from necessity, neglects to receive this Sacrament, cannot possibly be a perfect Christian.2 This same faith has been confirmed, as may be seen in their decrees, by Popes Urban,3 Fabian4 and Eusebius,5 who, filled with the same spirit, shed their blood for the name of Christ.

 The unanimous authority of the Fathers must be added. Among them Denis the Areopagite,6 Bishop of Athens, when teaching how to consecrate and make use of this holy ointment, says: The priests clothe the person baptized with a garment emblematic of purity, in order to conduct him to the Bishop; and the Bishop, signing him with the sacred and truly divine ointment, makes him partaker of the most holy communion. Of such importance does Eusebius of Caesarea7 also deem this Sacrament as not to hesitate to say that the heretic Novatus could not deserve to receive the Holy Ghost, because, having been baptized in a state of severe illness, he was not anointed with the sign of chrism. But on this subject we have the most distinct testimonies from St. Ambrose in his book On the Initiated,8 and from St. Augustine in his books Against the Epistles of Petilian9 the Donatist.

 Both of them were so persuaded that no doubt could exist as to the reality of this Sacrament that they even taught and confirmed the doctrine by passages of Scripture, the one testifying that to the Sacrament of Confirmation apply these words of the Apostle: Grieve not the Holy Spirit of God, whereby you are sealed;10 the other, these words of the Psalmist: Like the precious ointment on the head, that ran down upon the beard, the beard of Aaron,11 and also these words of the same Apostle: The charity of God is poured forth in our hearts by the Holy Ghost, who is given to us.12

Confirmation is Distinct from Baptism

 

 Although said by Melchiades to have a most intimate connection with Baptism, Confirmation is still not to be regarded as the same, but as a very different Sacrament; for the variety of the grace which each of the Sacraments confers, and of the sensible sign employed to signify that grace, evidently render them distinct and different Sacraments.

 Since, then, by the grace of Baptism we are begotten unto newness of life, whereas by that of Confirmation we grow to full maturity, having put away the things of a child,13 we can sufficiently understand that the same difference that exists in the natural life between birth and growth exists also between Baptism, which regenerates, and Confirmation, by virtue of which growth and perfect spiritual strength are imparted to the faithful.

 Besides, as there should be a new and distinct kind of Sacrament when the soul has to encounter any new difficulty, it may easily be perceived that as we require the grace of Baptism to form the mind unto faith, so is it also of the utmost advantage that the souls of the faithful be strengthened by a different grace, to the end that they be deterred by no danger, or fear of pains, tortures or death, from the confession of the true faith. This, then, being accomplished by the sacred chrism of Confirmation, it is hence clearly inferred, that the nature of this Sacrament is different from Baptism.

 Hence Pope Melchiades accurately evolves the difference between them, writing as follows: In Baptism man is enlisted into the service, in Confirmation he is equipped for battle; at the baptismal font the Holy Ghost imparts fullness to accomplish innocence, but in Confirmation he ministers Perfection to grace; in Baptism we are regenerated unto life, after Baptism we are fortified for the combat; in Baptism we are cleansed, after Baptism we are strengthened; regeneration of itself saves those who receive Baptism in time of peace, Confirmation arms and makes ready for conflicts.14

 These are truths not only already recorded by other Councils, but specially defined by the holy Council of Trent; so that we are therefore no longer at liberty not only to think otherwise, but even to entertain the least doubt concerning them.*

Institution of Confirmation

 

 It was shown above how necessary it is to teach concerning all the Sacraments in common from whom they had their origin. Wherefore the same is also to be taught as regards Confirmation, in order that the faithful may be impressed with a deeper sense of the sanctity of this Sacrament. Accordingly, pastors must explain that not only was it instituted by Christ the Lord, but that by Him were also ordained, as Pope St. Fabian15 testifies, the rite of chrism and the words which the Catholic Church uses in its administration. This is a fact easy to prove to those who acknowledge Confirmation to be a Sacrament, because all the sacred mysteries exceed the powers of human nature. and could be instituted by no other than God alone.*

Component Parts of Confirmation

 

THE MATTER

 

 We now come to treat of the component parts of the Sacrament, and first of its matter. This is called chrism, a word borrowed from the Greek language, and which, although used by profane writers to designate any sort of ointment, is appropriated by common usage among ecclesiastical writers to signify that ointment only which is composed of oil and balsam with the solemn consecration of the Bishop. A mixture of two material things, therefore, furnishes the matter of Confirmation; and this mixture of different things not only declares the manifold grace of the Holy Ghost given to those who are confirmed but also sufficiently shows the excellence of the Sacrament itself.

 

 

THE REMOTE MATTER OF CONFIRMATION IS CHRISM

 

 That such is the matter of this Sacrament the holy Church and her Councils have always taught; and the same doctrine has been handed down to us by St. Denis16 and by many other Fathers of the gravest authority, particularly by Pope Fabian,17 who testifies that the Apostles received the composition of chrism from our Lord and transmitted it to us.

 

 

THE APPROPRIATENESS OF CHRISM

 

 Nor indeed could any other matter than that of chrism seem more appropriate to declare the effects of this Sacrament. Oil, by its nature rich, unctuous and fluid, expresses the fullness of grace, which, through the Holy Ghost, overflows and is poured into others from Christ the head, like the ointment that ran down upon the beard of Aaron, to the skirt of his garment;18 for God anointed him with the oil of gladness, above his fellows,19 and of his fullness we all have received.20

 Balsam, the odor of which is most pleasant, can signify nought save that the faithful, when made perfect by the grace of Confirmation, diffuse around them such a sweet odor of all virtues, that they may say with the Apostle: We are unto God the good odor of Christ.21 Balsam has also the power of preserving from corruption whatever it is used to anoint. This property seems admirably suited to express the virtue of the Sacrament, since it is quite evident that the souls of the faithful, prepared by the heavenly grace of Confirmation, are easily protected from the contagion of sins.

 

 

CHRISM TO BE CONSECRATED BY THE BISHOP

 

 The chrism is consecrated by the Bishop with solemn ceremonies; for that our Savior gave this instruction at His last supper, when He committed to His Apostles the manner of making chrism, we learn from Fabian,22 a pontiff eminently distinguished by his sanctity and by the glory of martyrdom.

 The necessity of this consecration may, however, be shown from reason also. In most of the other Sacraments Christ so instituted their matter as to impart holiness also to it. For not only did He designate water as the element of Baptism, saying: Except a man be born again of water and the Holy Ghost, he cannot enter the kingdom of God;23 but He also, at His own Baptism, imparted to it the power of sanctifying thereafter. Hence these words of St. Chrysostom: The water of Baptism, had it not been sanctified by contact with the body of our Lord, could not purge away the sins of believers.* As, then, our Lord did not consecrate this matter of Confirmation by actually using and handling it, it is necessary that it be consecrated by holy and religious prayers; and this consecration can appertain to none save the Bishop, who has been appointed the ordinary minister of this Sacrament.*

 

 

THE FORM OF CONFIRMATION

 

 The other component part of Confirmation,- that is, its form and the words used at the sacred unction, must also be explained. The faithful are to be admonished that in receiving this Sacrament they are, in particular on hearing the words pronounced, to excite their minds to piety, faith and religion, that no obstacle may be placed to heavenly grace.

 The form of Confirmation, then, is comprised in these words: I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation, in the name of the Father, and of the Son, and of the Holy Ghost. If we call upon reason regarding this truth, we may also easily prove the same thing; for the form of a Sacrament should comprise all those things that explain the nature and substance of the Sacrament itself. But in Confirmation these three things are chiefly to be noted: the divine power which, as a principal cause, operates in the Sacrament; the strength of mind and soul which is imparted by the sacred unction to the faithful unto salvation; and finally, the sign impressed on him who is to enter upon the warfare of Christ. Now of these the first is sufficiently declared by the concluding words of the form: In the name of the Father, and of the Son, and of the Holy Ghost; the second, by the words immediately preceding them: I confirm thee with the chrism of salvation; and the third, by the words with which the form opens: I sign thee with the sign of the cross.

 But were we even unable to prove by reason that this is the true and perfect form of this Sacrament, the authority of the Catholic Church, under whose guidance we have always been thus taught, suffers us not to entertain the least doubt on the subject.*

Minister of Confirmation

 

 Pastors should also teach to whom especially has been committed the administration of this Sacrament; for as, according to the Prophet, there are many who run without being sent,24 it is necessary to teach who are its true and legitimate ministers, in order that the faithful may be enabled to receive the Sacrament and grace of Confirmation.

 Now the Holy Scriptures show that the Bishop alone is the ordinary minister of this Sacrament, because we read in the Acts of the Apostles that when Samaria had received the Word of God, Peter and John were sent to them, who prayed for them that they might receive the Holy Ghost: for he was not as yet come upon any of them, but they were only baptized.25 Here we may see that he who had baptized, having been only a deacon, had no power to confirm; but that its administration was reserved to a more perfect order of ministers, that is, to the Apostles. The same may be observed whenever the Sacred Scriptures make mention of this Sacrament.

 Nor are there wanting in proof of this matter the clearest testimonies of the holy Fathers and of Popes Urban,26 Eusebius,27 Damasus,28 Innocent29 and Leo,30 as is evident from their decrees. St. Augustine, also, seriously complains of the corrupt practice of the Egyptians and Alexandrians, whose priests dared to administer the Sacrament of Confirmation.31

 The thorough propriety of reserving this function to Bishops the pastor may illustrate by the following comparison. As in the construction of buildings the artisans, who are inferior agents, prepare and dispose cement, lime, timbers and the other material, while to the architect belongs the completion of the work; so in like manner this Sacrament, which is, at it were, the completion of the spiritual edifice, should be performed by no other than the chief priest.*

Sponsors at Confirmation

 

 A sponsor is also required, as we have already shown to be the case in Baptism. For if they who enter the fencing lists have need for some one whose skill and counsel may teach them the thrusts and passes by which to overcome their adversaries, while remaining safe themselves; how much more will the faithful require a leader and monitor, when, sheathed, as it were, in the stoutest armor by this Sacrament of Confirmation, they engage in the spiritual conflict, in which eternal salvation is the proposed reward. With good reason, therefore, are sponsors employed in the administration of this Sacrament also; and the same spiritual affinity is contracted in Confirmation, which, as we have already shown, is contracted by sponsors in Baptism, so as to impede the lawful marriage of the parties.*

The Subject of Confirmation

 

 It often happens that, in receiving this Sacrament, the faithful are guilty of either precipitate haste or a gross neglect and delay; concerning those who have become so impious as to have the hardihood to contemn and despise it, we have nothing to say. Pastors, therefore, should also explain who may receive Confirmation, and what should be their age and dispositions.

 

 

ALL SHOULD BE CONFIRMED

 

 First, it is necessary to teach that this Sacrament is not so necessary as to be utterly essential to salvation. Although not essential, however, it ought to be omitted by no one, but rather, on the contrary, in a matter so full of holiness through which the divine gifts are so liberally bestowed, the greater care should be taken to avoid all neglect. What God has proposed in common unto all for their sanctification, all should likewise most earnestly desire.

 St. Luke, indeed, describing this admirable effusion of the Holy Spirit, says: And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house, where they were sitting; and a little after: And they were all filled with the Holy Ghost.32 From these words we may understand that, as that house was a type and figure of the Church, the Sacrament of Confirmation, which took its beginning from that day, appertains to all the faithful.

 This may also be easily inferred from the nature of the Sacrament itself. For they ought to be confirmed with the sacred chrism who have need of spiritual increase, and who are to be led to the perfection of the Christian religion. But this is, without exception, suited to all; because as nature intends that all her children should grow up and attain full maturity, although she does not always realize her wishes; so the Catholic Church, the common mother of all, earnestly desires that, in those whom she has regenerated by Baptism, the perfection of Christian manhood be completed. Now as this is accomplished through the Sacrament of Extreme Unction, it is clear that Confirmation belongs alike to all the faithful.

 

 

THE PROPER AGE FOR CONFIRMATION

 

 Here it is to be observed, that, after Baptism, the Sacrament of Confirmation may indeed be administered to all; but that, until children shall have attained the use of reason, its administration is inexpedient. If it does not seem well to defer (Confirmation) to the age of twelve, it is most proper to postpone this Sacrament at least to that of seven years.

 Confirmation has not been instituted as necessary to salvation, but that by virtue thereof we may be found very well armed and prepared when called upon to fight for the faith of Christ; and for this conflict no one assuredly will consider children who as yet lack the use of reason to be qualified.

 

 

DISPOSITIONS FOR RECEIVING CONFIRMATION

 

 From this, therefore, it follows that persons of mature age, who are to be confirmed, must, if they desire to obtain the grace and gifts of this Sacrament, not only bring with them faith and piety, but also grieve from their hearts for the serious sins which they have committed.

 The pastor should take care that they have previous recourse to confession of their sins; should exhort them to fasting and other works of piety; and admonish them of the propriety of reviving that laudable practice of the ancient Church, of receiving this Sacrament fasting. It is to be presumed that to this the faithful may be easily persuaded, if they but understand the gifts and admirable effects of this Sacrament.*

The Effects of Confirmation

 

 Pastors, therefore, should teach that, in common with the other Sacraments, Confirmation, unless some obstacle be present on the part of the receiver, imparts new grace. For we have shown that these sacred and mystical signs are of such a character as to indicate and produce grace.

 

 

THE GRACE OF STRENGTH

 

 But besides these things, which are common to this and the other (Sacraments), it is peculiar to Confirmation first to perfect the grace of Baptism. For those who have been made Christians by Baptism, still have in some sort the tenderness and softness, as it were, of new-born infants, and afterwards become, by means of the Sacrament of chrism, stronger to resist all the assaults of the world, the flesh and the devil, while their minds are fully confirmed in faith to confess and glorify the name of our Lord Jesus Christ. Hence, also, originated the very name (Confirmation), as no one will doubt. For the word Confirmation is not derived, as some not less ignorantly than impiously have pretended, from the circumstance that persons baptized in infancy, when arrived at mature years, were of old brought to the Bishop, in order to confirm their faith in Christ, which they had embraced in Baptism, so that Confirmation would seem not to differ from catechetical instruction. Of such a practice no reliable testimony can be adduced. On the contrary, the name has been derived from the fact that by virtue of this Sacrament God confirms in us the work He commenced in Baptism, leading us to the perfection of solid Christian virtue.

 

 

INCREASE IN GRACE

 

 But not only does it confirm, it also increases (divine grace), as says Melchiades: The Holy Ghost, whose salutary descent upon the waters of Baptism, imparts in the font fullness to the accomplishment of innocence, in Confirmation gives an increase of grace;33 and not only an increase, but an increase after a wonderful manner. This the Scriptures beautifully express by a metaphor taken from clothing: Stay you in the city, said our Lord and Savior, speaking of this Sacrament, until you be clothed with power from on high.34

 If pastors wish to show the divine efficacy of this Sacrament - and this, no doubt, will have great influence in affecting the minds of the faithful - it will be sufficient if they explain what occurred to the Apostles themselves. So weak and timid were they before, and even at the very time of the Passion, that no sooner was our Lord apprehended, than they instantly fled;35 and Peter, who had been designated the rock and foundation of the Church, and who had displayed unshaken constancy and exalted magnanimity, terrified at the voice of one weak woman, denied, not once nor twice only, but a third time, that he was a disciple of Jesus Christ;36 and after the Resurrection they all remained shut up at home for fear of the Jews.37 But, on the day of Pentecost, so great was the power of the Holy Ghost with which they were all filled38 that, while they boldly and freely disseminated the Gospel confided to them, not only through Judea, but throughout the world, they thought no greater happiness could await them than that of being accounted worthy to suffer contumely, chains, torments and crucifixion, for the name of Christ.39

 

 

CHARACTER OF SOLDIER OF CHRIST

 

 Confirmation has also the effect of impressing a character. Hence, as we before said of Baptism, and as will be more fully explained in its proper place with regard to the Sacrament of Orders also, it can on no account ever be repeated.

 If, then, these things be frequently and accurately explained by pastors, it will be almost impossible that the faithful, having known the utility and dignity of this Sacrament, should not use every exertion to receive it with purity and devotion.*

Ceremonies of Confirmation

 

 It remains now romcately to glance at the rites and ceremonies used by the Catholic Church in the administration of this Sacrament; and pastors will understand the great advantages of this explanation, if they revert to what we already said on this subject under its proper head.*

 

 

THE ANOINTING OF THE FOREHEAD

 

 The forehead, then, of the persons to be confirmed is anointed with sacred chrism; for by this Sacrament the Holy Spirit infuses Himself into the souls of the faithful, and increases in them strength and fortitude to enable them, in the spiritual contest, to fight manfully and to resist their most wicked foes. Wherefore it is indicated that they are to be deterred by no fear or shame, the signs of which appear chiefly on the forehead, from the open confession of the name of Christ.

 

 

THE SIGN OF THE CROSS

 

 Besides, that mark by which the Christian is distinguished from all others, as the soldier is by certain badges, should be impressed on the more conspicuous part of the body.

 

 

TIME WHEN CONFIRMATION SHOULD BE CONFERRED

 

 It has also been a matter of solemn religious observance in the Church of God that this Sacrament should be administered principally at Pentecost, because on that day especially were the Apostles strengthened and confirmed by the power of the Holy Ghost. By the recollection of this supernatural event the faithful should be admonished of the nature and magnitude of the mysteries contained in the sacred unction.

 

 

THE SLAP ON THE CHEEK

 

The person when anointed and confirmed next receives a gentle slap on the cheek from the hand of the Bishop to make him recollect that, as a valiant combatant, he should be prepared to endure with unconquered spirit all adversities for the name of Christ.

 

 

THE PAX

 

 Lastly, the peace is given him, that he may understand that he has attained the fullness of divine grace and that peace which passeth all understanding.40 *

 

 

Admonition

 

 Let this, then, serve as a summary of those things which pastors are to expound touching the Sacrament of chrism. The exposition, however, should not be given so much in empty words and cold language, as in the burning accents of pious and glowing zeal, so as to seem to imprint them on the souls and inmost thoughts of the faithful.

Eucharist

THE SACRAMENT OF THE EUCHARIST
 

IMPORTANCE OF INSTRUCTION ON THE EUCHARIST

 

 As of all the sacred mysteries bequeathed to us by our Lord and Savior as most infallible instruments of divine grace, there is none comparable to the most holy Sacrament of the Eucharist; so, for no crime is there a heavier punishment to be feared from God than for the unholy or irreligious use by the faithful of that which is full of holiness, or rather which contains the very author and source of holiness. This the Apostle wisely saw, and has openly admonished us of it. For when he had declared the enormity of their guilt who discerned not the body of the Lord, he immediately subjoined: Therefore are there many infirm and weak among you, and many sleep.1'

 In order that the faithful, therefore, aware of the divine honors due to this heavenly Sacrament, may derive therefrom abundant fruit of grace and escape the most just anger of God, pastors should explain with the greatest diligence all those things which may seem calculated more fully to display its majesty.

Institution of the Eucharist

 

 In this matter it will be necessary that pastors, following the example of the Apostle Paul, who professes to have delivered to the Corinthians what he had received from the Lord, first of all explain to the faithful the institution of this Sacrament.

 That its institution was as follows, is clearly inferred from the Evangelist. Our Lord, having loved his own, loved them to the end.2 As a divine and admirable pledge of this love, knowing that the hour had now come that He should pass from the world to the Father, that He might not ever at any period be absent from His own, He accomplished with inexplicable wisdom that which surpasses all the order and condition of nature. For having kept the supper of the Paschal lamb with His disciples, that the figure might yield to the reality, the shadow to the substance, He took bread, and giving thanks unto God, He blessed, and brake, and gave to the disciples, and said: "Take ye and eat, this is my body which shall be delivered for you; this do for a commemoration of me." In like manner also, He took the chalice after he had supped, saying: "This chalice is the new testament in my blood; this do, as often as you shall drink it, in commemoration of me."3 *

Meaning of the Word "Eucharist"

 

 Wherefore sacred writers, seeing that it was not at all possible that they should manifest by one term the dignity and excellence of this admirable Sacrament, endeavored to express it by many words.

 For sometimes they call it Eucharist, which word we may render either by good grace, or by thanksgiving.* And rightly, indeed, is it to be called good grace, as well because it first signifies eternal life, concerning which it has been written: The grace of God is eternal life;4 and also because it contains Christ the Lord, who is true grace and the fountain of all favors.

 No less aptly do we interpret it thanksgiving; inasmuch as when we immolate this purest victim, we give daily unbounded thanks to God for all His kindnesses towards us, and above all for so excellent a gift of His grace, which He grants to us in keeping this Sacrament. This same name, also, is fully in keeping , with those things which we read were done by Christ the Lord at the institution of this mystery. For taking bread he broke it, and gave thanks.5 David also, when contemplating the greatness of this mystery, before he pronounced that song: He hath made a remembrance of his wonderful works, being a merciful and gracious Lord; he hath given food to them that fear him, thought that he should first make this act of thanksgiving: His work is praise and magnificence.6

 

 

OTHER NAMES OF THIS SACRAMENT

 

 Frequently, also, it is called Sacrifice. Concerning this mystery there will be occasion to speak more at length presently.

 It is called, moreover, Communion, the term being evidently borrowed from that passage of the Apostle where we read: The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the body of the Lord?7 For, as Damascene8 has explained, this Sacrament unites us to Christ, renders us partakers of His flesh and Divinity, reconciles and unites us to one another in the same Christ, and forms us, as it were, into one body.

 Whence it came to pass, that it was called also the Sacrament of peace and love. We can understand then how unworthy they are of the name of Christian who cherish enmities, and how hatred, dissensions and discord should be entirely put away, as the most destructive bane of the faithful, especially since by the daily Sacrifice of our religion, we profess to preserve nothing with more anxious care, than peace and love.

 It is also frequently called the Viaticum by sacred writers, both because it is spiritual food by which we are sustained in our pilgrimage through this life, and also because it paves our way to eternal glory and happiness. Wherefore, according to an ancient usage of the Catholic Church, we see that none of the faithful are permitted to die without this Sacrament.

 The most ancient Fathers, following the authority of the Apostle,9 have sometimes also called the Holy Eucharist by the name of Supper, because it was instituted by Christ the Lord at the salutary mystery of the Last Supper.

 It is not, however, lawful to consecrate or partake of the Eucharist after eating or drinking, because, according to a custom wisely introduced by the Apostles, as ancient writers have recorded, and which has ever been retained and preserved, Communion is received only by persons who are fasting.*

The Eucharist Is a Sacrament Properly So Called

 

 The meaning of the name having been explained, it will be necessary to how that this is a true Sacrament, and one of those seven which the holy Church has ever revered and venerated religiously. For when the consecration of the chalice is effected, it is called a mystery of faith.

 Besides, to omit the almost endless testimonies of sacred writers, who have invariably thought that this was to be numbered among the real Sacraments, the same thing is proved from the very principle and nature of a Sacrament. For there are in it signs that are external and subject to the senses. In the next place it signifies and produces grace. Moreover, neither the Evangelists nor the Apostle leave room for doubt regarding its institution by Christ. Since all these things concur to establish the fact of the Sacrament, there is obviously no need of any other argument.*

 

 

IN WHAT RESPECT THE EUCHARIST IS A SACRAMENT

 

 But pastors should carefully observe that in this mystery there are many things to which sacred writers have from time to time attributed the name of Sacrament. For, sometimes, both the consecration and the Communion; nay, frequently also the body and blood itself of our Lord, which is contained in the Eucharist, used to be called a Sacrament. Thus St. Augustine* says that this Sacrament consists of two things,-the visible species of the elements, and the invisible flesh and blood of our Lord Jesus Christ Himself. And it is in the same sense that we say that this Sacrament is to be adored, meaning the body and blood of our Lord.

 Now it is plain that all these are less properly called Sacraments. The species of bread and wine themselves are truly and strictly designated by this name.*

 

 

HOW THE EUCHARIST DIFFERS FROM ALL THE OTHER SACRAMENTS

 

 How much this Sacrament differs from all the others is easily inferred. For all the other Sacraments are completed by the use of the material, that is, while they are being administered to some one. Thus Baptism attains the nature of a Sacrament when the individual is actually being washed in the water. For the perfecting of the Eucharist on the other hand, the consecration of the material itself suffices, since neither (species) ceases to be a Sacrament, though kept in the pyx.

 Again in perfecting the other Sacraments there is no change of the matter and element into another nature. The water of Baptism, or the oil of Confirmation, when those Sacraments are being administered, do not lose their former nature of water and oil; but in the Eucharist, that which was bread and wine before consecration, after consecration is truly the substance of the body and blood of the Lord.

The Eucharist Is But One Sacrament

 

 But although there are two elements, as bread and wine, of which the entire Sacrament of the Eucharist is constituted, yet guided by the authority of the Church, we confess that this is not many Sacraments, but only one.

 Otherwise, there cannot be the exact number of seven Sacraments, as has ever been handed down, and as was decreed by the Councils of Lateran, Florence and Trent.*

 Moreover, by virtue of the Sacrament, one mystical body is effected; hence, that the Sacrament itself may correspond to the thing which it effects, it must be one.

 It is one not because it is indivisible, but because it signifies a single thing. For as food and drink, which are two different things, are employed only for one purpose, namely, that the vigor of the body may be recruited; so also it was but natural that there should be an analogy to them in the two different species of the Sacrament, which should signify the spiritual food by which souls are supported and refreshed. Wherefore we have been assured by our Lord the Savior : My flesh is meat indeed, and my blood is drink indeed.10 *

 

 

THE EUCHARIST SIGNIFIES THREE THINGS

 

 It must, therefore, be diligently explained what the Sacrament of the Eucharist signifies, that the faithful, beholding the sacred mysteries with their eyes, may also at the same time feed their souls with the contemplation of divine things. Three things, then, are signified by this Sacrament. The first is the Passion of Christ our Lord, a thing past; for He Himself said: Do this for a commemoration of me,11 and the Apostle says: As often as you shall eat this bread, and drink the chalice, you shall show the death of the Lord, until he come.12

 It is also significant of divine and heavenly grace, which is imparted at the present time by this Sacrament to nurture and preserve the soul. just as in Baptism we are begotten unto newness of life and by Confirmation are strengthened to resist Satan and openly to profess the name of Christ, so by the Sacrament of the Eucharist are we nurtured and supported.

 It is, thirdly, a foreshadowing of future eternal joy and glory, which, according to God's promises, we shall receive in our heavenly country.

 These three things, then, which are clearly distinguished by their reference to past, present and future times, are so well represented by the Eucharistic mysteries that the whole Sacrament, though consisting of different species, signifies the three as if it referred to one thing only.*

 

Constituent Parts of the Eucharist

 

THE MATTER

 

 It is particularly incumbent on pastors to know the matter of this Sacrament, in order that they themselves may rightly consecrate it, and also that they may be able to instruct the faithful as to its significance, inflaming them with an earnest desire of that which it signifies.

 

 

THE FIRST ELEMENT OF THE EUCHARIST IS BREAD

 

 The matter of this Sacrament is twofold. The first element is wheaten bread, of which we shall now speak. Of the second we shall treat hereafter. As the Evangelists, Matthew, Mark and Luke testify, Christ the Lord took bread into His hands, blessed, and broke, saying: This is my body;13 and, according to John, the same Savior called Himself bread in these words: I am the living bread, that came down from heaven.14

 

 

THE SACRAMENTAL BREAD MUST BE WHEATEN

 

 There are, however, various sorts of bread, either because they consist of different materials, - such as wheat, barley, pulse and other products of the earth; or because they possess different qualities, - some being leavened, others altogether without leaven. It is to be observed that, with regard to the former kinds, the words of the Savior show that the bread should be wheaten; for, according to common usage, when we simply say bread, we are sufficiently understood to mean wheaten bread. This is also declared by a figure in the Old Testament, because the Lord commanded that the loaves of proposition, which signified this Sacrament, should be made of fine flour.15 *

 

 

THE SACRAMENTAL BREAD SHOULD BE UNLEAVENED

 

 But as wheaten bread alone is to be considered the proper matter for this Sacrament - a doctrine which has been handed down by Apostolic tradition and confirmed by the authority of the Catholic Church - so it may be easily inferred from the doings of Christ the Lord that this bread should be unleavened. It was consecrated and instituted by Him on the first day of unleavened bread, on which it was not lawful for the Jews to have anything leavened in their houses.16

 Should the authority of John the Evangelist,17 who says that all this was done before the feast of the Passover, be objected to, the argument is one of easy solution. For by the day before the pasch John understands the same day which the other Evangelists designate as the first day of unleavened bread. He wished particularly to mark the natural day, which commences at sunrise; whereas they wanted to point out that our Lord celebrated the Pasch on Thursday evening just when the days of the unleavened bread were beginning. Hence St. Chrysostom18 also understands the first day of unleavened bread to be the day on the evening of which unleavened bread was to be eaten.*

 The peculiar suitableness of the consecration of unleavened bread to express that integrity and purity of mind which the faithful should bring to this Sacrament we learn from these words of the Apostle: Purge out the old leaven, that you may be a new paste, as you are unleavened. For Christ our Passover is sacrificed. Therefore, let us feast, not with the old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.19

 

 

UNLEAVENED BREAD NOT ESSENTIAL

 

 This quality of the bread, however, is not to be deemed so essential that, if it be wanting, the Sacrament cannot exist; for both kinds are called by the one name and have the true and proper nature of bread. No one, however, is at liberty on his own private authority, or rather presumption, to transgress the laudable rite of his Church. And such departure is the less warrantable in priests of the Latin Church, expressly obliged as they are by the supreme Pontiffs, to consecrate the sacred mysteries with unleavened bread only.

 

 

QUANTITY OF THE BREAD

 

 With regard to the first matter of this Sacrament, let this exposition suffice. It is, however, to be observed that the quantity of the matter to be consecrated is not defined, since we cannot define the exact number of those who can or ought to receive the sacred mysteries.*

 

 

THE SECOND ELEMENT OF THE EUCHARIST IS WINE

 

 It remains for us to treat of the other matter and element of this Sacrament, which is wine pressed from the fruit of the vine, with which is mingled a little water.

 That in the institution of this Sacrament our Lord and Savior made use of wine has been at all times the doctrine of the Catholic Church, for He Himself said: I will not drink from henceforth of this fruit of the vine until that day.20 On this passage Chrysostom21 observes: He says, "Of the fruit of the vine," which certainly produced wine not water; as if he had it in view, even at so early a period, to uproot the heresy which asserted that in these mysteries water alone is to be used.

 

 

WATER SHOULD BE MIXED WITH THE WINE

 

 With the wine, however, the Church of God has always mingled water. First, because Christ the Lord did so, as is proved by the authority of Councils and the testimony of St. Cyprian;22 next, because by this mixture is renewed the recollection of the blood and water that issued from His side. Waters, also, as we read in the Apocalypse23 signify the people; and hence, water mixed with the wine signifies the union of the faithful with Christ their Head. This rite, derived as it is from Apostolic tradition, the Catholic Church has always observed.

 But although there are reasons so grave for mingling water with the wine that it cannot be omitted without incurring the guilt of mortal sin, yet its omission does not render the Sacrament null.

 Again as in the sacred mysteries priests must be mindful to mingle water with wine, so, also, must they take care to mingle it in small quantity, for, in the opinion and judgment of ecclesiastical writers, that water is changed into wine. Hence these words of Pope Honorius24 on the subject: A pernicious abuse has prevailed in your district of using in the sacrifice a greater quantity of water than of wine; whereas, according to the rational practice of the universal Church, the wine should be used in much greater quantity than the water.*

 

 

NO OTHER ELEMENTS PERTAIN TO THIS SACRAMENT

 

 These, then, are the only two elements of this Sacrament; and with reason has it been enacted by many decrees that, although there have been those who were not afraid to do so, it is unlawful to offer anything but bread and wine.

 

 

PECULIAR FITNESS OF BREAD AND WINE

 

 We have now to consider the aptitude of these two symbols of bread and wine to represent those things of which we believe and confess they are the sensible signs.

 In the first place, then, they signify to us Christ, as the true life of men; for our Lord Himself says: My flesh is meat indeed, and my blood is drink indeed.25 As, then, the body of Christ the Lord furnishes nourishment unto eternal life to those who receive this Sacrament with purity and holiness, rightly is the matter composed chiefly of those elements by which our present life is sustained, in order that the faithful may easily understand that the mind and soul are satiated by the Communion of the precious body and blood of Christ.

 These very elements serve also somewhat to suggest to men the truth of the Real Presence of the body and blood of the Lord in the Sacrament. Observing, as we do, that bread and wine are every day changed by the power of nature into human flesh and blood, we are led the more easily by this analogy to believe that the substance of the bread and wine is changed, by the heavenly benediction, into the real flesh and real blood of Christ.

 This admirable change of the elements also helps to shadow forth what takes place in the soul. Although no change of the bread and wine appears externally, yet their substance is truly changed into the flesh and blood of Christ; so, in like manner, although in us nothing appears changed, yet we are renewed inwardly unto life, when we receive in the Sacrament of the Eucharist the true life.

 Moreover, the body of the Church, which is one, consists of many members, and of this union nothing is more strikingly illustrative than the elements of bread and wine; for bread is made from many grains and wine is pressed from many clusters of grapes. Thus they signify that we, though many, are most closely bound together by the bond of this divine mystery and made, as it were, one body.*

Form of the Eucharist

 

 The form to be used in the consecration of the bread is next to be treated of, not, however, in order that the faithful should be taught these mysteries, unless necessity require it; for this knowledge is not needful for those who have not received Holy Orders. The purpose (of this section) is to guard against most shameful mistakes on the part of priests, at the time of the consecration, due to ignorance of the form.

 

 

FORM TO BE USED IN THE CONSECRATION OF THE BREAD

 

 We are then taught by the holy Evangelists, Matthew and Luke, and also by the Apostle, that the form consists of these words: This is my body; for it is written: Whilst they were at supper, Jesus took bread, and blessed it, and brake, and gave to his disciples, and said: Take and eat, This is my body.26

 This form of consecration having been observed by Christ the Lord has been always used by the Catholic Church. The testimonies of the Fathers, the enumeration of which would be endless, and also the decree of the Council of Florence, which is well known and accessible to all, must here be omitted, especially as the knowledge which they convey may be obtained from these words of the Savior: Do this for a commemoration of me.27 For what the Lord enjoined was not only what He had done, but also what he had said; and especially is this true, since the words were uttered not only to signify, but also to accomplish.

 That these words constitute the form is easily proved from reason also. The form is that which signifies what is accomplished in this Sacrament; but as the preceding words signify and declare what takes place in the Eucharist, that is, the conversion of the bread into the true body of our Lord, it therefore follows that these very words constitute the form. In this sense may be understood the words of the Evangelist: He blessed; for they seem equivalent to this: Taking bread, he blessed it, saying: "This is my body."28

 

 

NOT ALL THE WORDS USED ARE ESSENTIAL

 

 Although in the Evangelist the words, Take and eat, precede the words (This is my body), they evidently express the use only, not the consecration, of the matter. Wherefore, while they are not necessary to the consecration of the Sacrament, they are by all means to be pronounced by the priest, as is also the conjunction for in the consecration of the body and blood. But they are not necessary to the validity of the Sacrament, otherwise it would follow that, if this Sacrament were not to be administered to anyone, it should not, or indeed could not, be consecrated; whereas, no one can lawfully doubt that the priest, by pronouncing the words of our Lord according to the institution and practice of the Church, truly consecrates the proper matter of the bread, even though it should afterwards never be administered.

 

 

FORM TO BE USED IN THE CONSECRATION OF THE WINE

 

 With regard to the consecration of the wine, which is the other element of this Sacrament, the priest, for the reason we have already assigned, ought of necessity to be well acquainted with, and well understand its form. We are then firmly to believe that it consists in the following words: This is the chalice of my blood, of the new and eternal testament, the mystery of faith, which shall be shed for you and for many, to the remission of sins.29 Of these words the greater part are taken from Scripture; but some have been preserved in the Church from Apostolic tradition.

 Thus the words, this is the chalice, are found in St. Luke and in the Apostle;30 but the words that immediately follow, of my blood, or my blood of the new testament, which shall be shed for you and for many to the remission of sins, are found partly in St. Luke and partly in St. Matthew.31 But the words, eternal, and the mystery of faith, have been taught us by holy tradition, the interpreter and keeper of Catholic truth.

 Concerning this form no one can doubt, if he here also attend to what has been already said about the form used in the consecration of the bread. The form to be used (in the consecration) of this element, evidently consists of those words which signify that the substance of the wine is changed into the blood of our Lord. Since, therefore, the words already cited clearly declare this, it is plain that no other words constitute the form.

 They moreover express certain admirable fruits of the blood shed in the Passion of our Lord, fruits which pertain in a most special manner to this Sacrament. Of these, one is access to the eternal inheritance, which has come to us by right of the new and everlasting testament. Another is access to righteousness by the mystery of faith; for God hath set forth Jesus to be a propitiator through faith in his blood, that he himself may be just, and the justifier of him, who is of the faith of Jesus Christ.32 A third effect is the remission of sins.

 

 

EXPLANATION OF THE FORM USED IN THE

CONSECRATION OF THE WINE

 

 Since these very Words of consecration are replete with mysteries and most appropriately suitable to the subject, they demand a more minute consideration.

 The words: This is the chalice of my blood, are to be understood to mean: This is my blood, which is contained in this chalice. The mention of the chalice made at the consecration of the blood is right and appropriate, inasmuch as the blood is the drink of the faithful, and this would not be sufficiently signified if it were not contained in some drinking vessel.

 Next follow the words: Of the new testament. These have been added that we might understand the blood of Christ the Lord to be given not under a figure, as was done in the Old Law, of which we read in the Epistle to the Hebrews33 that without blood a testament is not dedicated; but to be given to men in truth and in reality, as becomes the New Testament.* Hence the Apostle says: Christ therefore is the mediator of the new testament, that by means of his death, they who are called may receive the promise of eternal inheritance.34

 The word eternal refers to the eternal inheritance, the right to which we acquire by the death of Christ the Lord, the eternal testator.

 The words mystery of faith, which are subjoined, do not exclude the reality, but signify that what lies hidden and concealed and far removed from the perception of the eye, is to be believed with firm faith. In this passage, however, these words bear a meaning different from that which they have when applied also to Baptism. Here the mystery of faith consists in seeing by faith the blood of Christ veiled under the species of wine; but Baptism is justly called by us the Sacrament of faith, by the Greeks, the mystery of faith, because it embraces the entire profession of the Christian faith.

 Another reason why we call the blood of the Lord the mystery of faith is that human reason is particularly beset with difficulty and embarrassment when faith proposes to our belief that Christ the Lord, the true Son of God, at once God and man, suffered death for us, and this death is designated by the Sacrament of His blood.

 Here, therefore, rather than at the consecration of His body, is appropriately commemorated the Passion of our Lord, by the words which shall be shed for the remission of sins. For the blood, separately consecrated, serves to place before the eyes of all, in a more forcible manner, the Passion of our Lord, His death, and the nature of His sufferings.

 The additional words for you and for many, are taken, some from Matthew, some from Luke,35 but were joined together by the Catholic Church under the guidance of the Spirit of God. They serve to declare the fruit and advantage of His Passion. For if we look to its value, we must confess that the Redeemer shed His blood for the salvation of all; but if we look to the fruit which mankind have received from it, we shall easily find that it pertains not unto all, but to many of the human race. When therefore (our Lord) said: For you, He meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the disciples with whom He was speaking. When He added, And for many, He wished to be understood to mean the remainder of the elect from among the Jews or Gentiles.

 With reason, therefore, were the words for all not used, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation. And this is the purport of the Apostle36 when he says: Christ was offered once to exhaust the sins of many; and also of the words of our Lord in John: I pray for them; I pray not for the world, but for them whom thou hast given me, because they are thine.37

 Beneath the words of this consecration lie hid many other mysteries, which by frequent meditation and study of sacred things, pastors will find it easy, with the divine assistance, to discover for themselves.*

Three Mysteries of the Eucharist

 

 We must now return to an explanation of those truths concerning the Eucharist about which the faithful are on no account to be left in ignorance. Pastors, aware of the warning of the Apostle that those who discern not the body of the Lord are guilty of a most grave crime,38 should first of all impress on the minds of the faithful the necessity of detaching, as much as possible, their mind and understanding from the dominion of the senses; for if they believe that this Sacrament contains only what the senses disclose, they will of necessity fall into enormous impiety. Consulting the sight, the touch, the smell, the taste and finding nothing but the appearances of bread and wine, they will naturally judge that this Sacrament contains nothing more than bread and wine. Their minds, therefore, are as much as possible to be withdrawn from subjection to the senses and excited to the contemplation of the stupendous might and power of God.

 The Catholic Church firmly believes and professes that in this Sacrament the words of consecration accomplish three wondrous and admirable effects.

 The first is that the true body of Christ the Lord, the same that was born of the Virgin, and is now seated at the right hand of the Father in heaven, is contained in this Sacrament.

 The second, however repugnant it may appear to the senses, is that none of the substance of the elements remains in the Sacrament.

 The third, which may be deduced from the two preceding, although the words of consecration themselves clearly express it, is that the accidents which present themselves to the eyes or other senses exist in a wonderful and ineffable manner without a subject. All the accidents of bread and wine we can see, but they inhere in no substance, and exist independently of any; for the substance of the bread and wine is so changed into the body and blood of our Lord that they altogether cease to be the substance of bread and wine.


The Mystery of the Real Presence

 

 To begin with the first (of these mysteries), pastors should give their best attention to show how clear and explicit are the words of our Savior which establish the Real Presence of His body in this Sacrament.

 

 

PROOF FROM SCRIPTURE

 

 When our Lord says: This is my body, this is my blood, no person of sound mind can mistake His meaning, particularly since there is reference to Christ's human nature, the reality of which the Catholic faith permits no one to doubt. The admirable words of St. Hilary, a man not less eminent for piety than learning, are apt here: When our Lord himself declares, as our faith teaches us, that His flesh is food indeed, what room can remain for doubt concerning the real presence of His body and blood?39

 Pastors should also adduce another passage from which it can be clearly seen that the true body and blood of our Lord are contained in the Eucharist. The Apostle, after having recorded the consecration of bread and wine by our Lord, and also the administration of Communion to the Apostles, adds: But let a man prove himself, and so eat of that bread and drink of the chalice; for he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord.40 If, as heretics continually repeat, the Sacrament presents nothing to our veneration but a memorial and sign of the Passion of Christ, why was there need to exhort the faithful, in language so energetic, to prove themselves? By the terrible word judgment, the Apostle shows how enormous is the guilt of those who receive unworthily and do not distinguish from common food the body of the Lord concealed in the Eucharist. In the same Epistle St. Paul had already developed this doctrine more fully, when he said: The chalice of benediction which we bless, is it not the communion of the blood of Christ? and the bread which we break, is it not the Participation of the body of the Lord?41 Now these words signify the real substance of the body and blood of Christ the Lord.

 

 

PROOF FROM THE TEACHING OF THE CHURCH

 

 These passages of Scripture are therefore to be expounded by pastors; and they should especially teach that there is nothing doubtful or uncertain about them. All the more certain are they since the infallible teaching of God's Church has interpreted them, as may be ascertained in a twofold manner.

 

 

TESTIMONY OF THE FATHERS

 

 The first is by consulting the Fathers who flourished in the early ages of the Church and in each succeeding century, who are the most unexceptionable witnesses of her doctrine. All of these teach in the clearest terms and with the most entire unanimity the truth of this dogma. To adduce the individual testimony of each Father would prove an endless task. It is enough, therefore, that we cite, or rather point out a few, whose testimony will afford an easy criterion by which to judge of the rest.

 Let St. Ambrose first declare his faith. In his book On Those Who are Initiated Into the Mysteries42 he says that the true body of Christ is received in this Sacrament, just as the true body of Christ was derived from the Virgin, and that this truth is to be believed with the firm certainty of faith. In another place43 he teaches that before consecration there is only bread, but after consecration there is the flesh of Christ.44

 St. Chrysostom, another witness of equal authority and gravity, professes and proclaims this mysterious truth in many passages, but particularly in his sixtieth homily, on those who receive the sacred mysteries unworthily; and also in his forty- fourth and forty-fifth homilies on St. John. Let us, he says, obey, not contradict God, although what He says may seem contrary to our reason and our sight. His words cannot deceive, our senses are easily deceived.45

 With this doctrine fully agrees the uniform teaching of St. Augustine, that most zealous defender of Catholic faith, particularly when in his explanation of the thirty-third Psalm he says: To carry himself in his own hands is impossible to man, and peculiar to Christ alone; He was carried in His own hands when, giving His body to be eaten, He said, This is my body.46

 To pass by Justin and Irenaeus, St. Cyril, in his fourth book on St. John, declares in such express terms that the true body of our Lord is contained in this Sacrament, that no sophistry, no captious interpretations can obscure his meaning.

 Should pastors wish for additional testimonies of the Fathers, they will find it easy to add St. Denis, St. Hilary, St. Jerome, St. Damascene and a host of others ' whose weighty teaching on this most important subject has been collected by the labor and industry of learned and pious men.47

 

 

TEACHING OF THE COUNCILS

 

 Another means of ascertaining the belief of the holy Church on matters of faith is the condemnation of the contrary doctrine and opinion. It is manifest that belief in the Real Presence of the body of Christ in the holy Sacrament of the Eucharist was so spread and taught throughout the universal Church and unanimously professed by all the faithful, that when, five centuries ago, Berengarius presumed to deny this dogma, asserting that the Eucharist was only a sign, he was unanimously condemned in the Council of Vercelli, which Leo IX had immediately convoked, whereupon he himself anathematized his error.* Relapsing, however, into the same wicked folly, he was condemned by three different Councils, convened, one at Tours, the other two at Rome; of the two latter, one was summoned by Pope Nicholas II, the other by Pope Gregory VIII.* The General Council of Lateran, held under Innocent III, further ratified the sentence. Finally this truth was more clearly defined and established in the Councils of Florence and Trent.48

 

 

Two Great Benefits of Proving the Real Presence

 

 If, then, pastors will carefully explain these particulars, they will be able, while ignoring those who are blinded by error and hate nothing more than the light of truth, to strengthen the weak and administer joy and consolation to the pious, all the more as the faithful cannot doubt that this dogma is numbered among the Articles of faith.

 

 

FAITH IS STRENGTHENED

 

 Believing and confessing, as they do, that the power of God is supreme over all things, they must also believe that His omnipotence can accomplish the great work which we admire and adore in the Sacrament of the Eucharist. And again since they believe the Holy Catholic Church, they must necessarily believe that the true doctrine of this Sacrament is that which we have set forth.

 

 

THE SOUL IS GLADDENED

 

 Nothing contributes more to the spiritual joy and advantage of pious persons than the contemplation of the exalted dignity of this most august Sacrament. In the first place they learn how great is the perfection of the Gospel Dispensation, under which we enjoy the reality of that which under the Mosaic Law was only shadowed forth by types and figures. Hence St. Denis49 divinely says that our Church is midway between the Synagogue and the heavenly Jerusalem, and consequently participates of the nature of both. Certainly, then, the faithful can never sufficiently admire the perfection of holy Church and her exalted glory which seems to be removed only by one degree from the bliss of heaven. In common with the inhabitants of heaven, we too possess Christ, God and man, present with us. They are raised a degree above us, inasmuch as they are present with Christ and enjoy the Beatific Vision; while we, with a firm and unwavering faith, adore the Divine Majesty present with us, not, it is true, in a manner visible to mortal eye, but hidden by a miracle of power under the veil of the sacred mysteries.

 Furthermore the faithful experience in this Sacrament the most perfect love of Christ our Savior. It became the goodness of the Savior not to withdraw from us that nature which He assumed from us, but to desire, as far as possible, to remain among us so that at all times He might be seen to verify the words: My delight is to be with the children of men.50 *

 

 

Meaning of the Real Presence

 

CHRIST WHOLE AND ENTIRE IS PRESENT IN THE EUCHARIST

 

 Here the pastor should explain that in this Sacrament are contained not only the true body of Christ and all the constituents of a true body, such as bones and sinews, but also Christ whole and entire. He should point out that the word Christ designates the God-man, that is to say, one Person in whom are united the divine and human natures; that the Holy Eucharist, therefore, contains both, and whatever is included in the idea of both, the Divinity and humanity whole and entire, consisting of the soul, all the parts of the body and the blood, - all of which must be believed to be in this Sacrament. In heaven the whole humanity is united to the Divinity in one hypostasis, or Person; hence it would be impious, to suppose that the body of Christ, which is contained in the Sacrament, is separated from His Divinity.

 

 

PRESENCE IN VIRTUE OF THE SACRAMENT AND IN

VIRTUE OF CONCOMITANCE

 

 Pastors, however, should not fail to observe that in this Sacrament not all these things are contained after the same manner, or by the same power. Some things, we say, are present in virtue of the consecration; for as the words of consecration effect what they signify, sacred writers usually say that whatever the form expresses, is contained in the Sacrament by virtue of the Sacrament. Hence, could we suppose any one thing to be entirely separated from the rest, the Sacrament, they teach, would be found to contain solely what the form expresses and nothing more.

 On the other hand, some things are contained in the Sacrament because they are united to those which are expressed in the form. For instance, the words This is my body, which comprise the form used to consecrate the bread, signify the body of the Lord, and hence the body itself of Christ the Lord is contained in the Eucharist by virtue of the Sacrament. Since, however, to Christ's body are united His blood, His soul, and His Divinity, all of these also must be found to coexist in the Sacrament; not, however, by virtue of the consecration, but by virtue of the union that subsists between them and His body. All these are said to be in the Eucharist by virtue of concomitance. Hence it is clear that Christ, whole and entire, is contained in the Sacrament; for when two things are actually united, where one is, the other must also be.

 

 

CHRIST WHOLE AND ENTIRE PRESENT UNDER EACH SPECIES

 

 Hence it also follows that Christ is so contained, whole and entire, under either species, that, as under the species of bread are contained not only the body, but also the blood and Christ entire; so in like manner, under the species of wine are truly contained not only the blood, but also the body and Christ entire.

 But although these are matters on which the faithful cannot entertain a doubt, it was nevertheless wisely ordained that two distinct consecrations should take place. First, because they represent in a more lively manner the Passion of our Lord, in which His blood was separated from His body; and hence in the form of consecration we commemorate the shedding of His blood. Secondly, since the Sacrament is to be used by us as the food and nourishment of our souls, it was most appropriate that it should be instituted as food and drink, two things which obviously constitute the complete sustenance of the (human) body.

 

 

CHRIST WHOLE AND ENTIRE PRESENT IN EVERY

PART OF EACH SPECIES

 

 Nor should it be forgotten that Christ, whole and entire, is contained not only under either species, but also in each particle of either species. Each, says St. Augustine, receives Christ the Lord, and He is entire in each Portion. He is not diminished by being given to many, but gives Himself whole and entire to each.51

 This is also an obvious inference from the narrative of the Evangelists. It is not to be supposed that our Lord consecrated the bread used at the Last Supper in separate parts, applying the form particularly to each, but that all the bread then used for the sacred mysteries was consecrated at the same time and with the same form, and in a quantity sufficient for all the Apostles. That the consecration of the chalice was performed in this manner, is clear from these words of the Savior : Take and divide it among you.52 *

 What has hitherto been said is intended to enable pastors to show that the true body and blood of Christ are contained in the Sacrament of the Eucharist.

The Mystery of Transubstantiation

 

 The next point to be explained is that the substance of the bread and wine does not continue to exist in the Sacrament after consecration. This truth, although well calculated to excite our profound admiration, is yet a necessary consequence from what has been already established.

 

 

PROOF FROM THE DOGMA OF THE REAL PRESENCE

 

 If, after consecration, the true body of Christ is present under the species of bread and wine, since it was not there before, it must have become present either by change of place, or by creation, or by the change of some other thing into it. It cannot be rendered present by change of place, because it would then cease to be in heaven; for whatever is moved must necessarily cease to occupy the place from which it is moved. Still less can we suppose the body of Christ to be rendered present by creation; nay, the very idea is inconceivable. In order that the body of our Lord be present in the Sacrament, it remains, therefore, that it be rendered present by the change of the bread into it. Wherefore it is necessary that none of the substance of the bread remain.

 

 

PROOF FROM THE COUNCILS

 

 Hence our predecessors in the faith, the Fathers of the General Councils of Lateran and of Florence, confirmed by solemn decrees the truth of this dogma. In the Council of Trent it was still more fully defined in these words: If any one shall say that in the most Holy Sacrament of the Eucharist the substance of the bread and wine remains, together with the body and blood of our Lord Jesus Christ, let him be anathema.53

 

 

PROOF FROM SCRIPTURE

 

 The doctrine thus defined is a natural inference from the words of Scripture. When instituting this Sacrament, our Lord Himself said: This is my body.54 The word this expresses the entire substance of the thing present; and therefore if the substance of the bread remained, our Lord could not have truly said: This is my body.

 In St. John Christ the Lord also says: The bread that I will give is my flesh, for the life of the world.55 The bread which He promises to give, He here declares to be His flesh. A little after He adds: Unless you eat the flesh of the son of man, and drink his blood, you shall not have life in you.56 And again: My flesh is meat indeed, and my blood is drink indeed.57 Since, therefore, in terms so clear and so explicit, He calls His flesh bread and meat indeed, and His blood drink indeed, He gives us sufficiently to understand that none of the substance of the bread and wine remains in the Sacrament.

 

 

PROOF FROM THE FATHERS

 

 Whoever turns over the pages of the holy Fathers will easily perceive that on this doctrine (of transubstantiation) they have been at all times unanimous. St. Ambrose says: You say, perhaps, "this bread is no other than what is used for common food. True, before consecration it is bread; but no sooner are the words of consecration pronounced than from bread it becomes the flesh of Christ.* To prove this position more clearly, he elucidates it by a variety of comparisons and examples. In another place, when explaining these words of the Psalmist, Whatsoever the Lord pleased he hath done in heaven and on earth,58 St. Ambrose says: Although the species of bread and wine are visible, yet we must believe that after consecration, the body and blood of Christ are alone there.59 Explaining the same doctrine almost in the same words, St. Hilary says that although externally it appear bread and wine, yet in reality it is the body and blood of the Lord.60

 

 

WHY THE EUCHARIST IS CALLED BREAD AFTER CONSECRATION

 

 Here pastors should observe that we should not at all be surprised, if, even after consecration, the Eucharist is sometimes called bread. It is so called, first because it retains the appearance of bread, and secondly because it keeps the natural quality of bread, which is to support and nourish the body.

 Moreover, such phraseology is in perfect accordance with the usage of the Holy Scriptures, which call things by what they appear to be, as may be seen from the words of Genesis which say that Abraham saw three men, when in reality he saw three Angels.61 In like manner the two Angels who appeared to the Apostles after the Ascension of Christ the Lord into heaven, are called not Angels, but men.62

 

 

The Meaning of Transubstantiation

 

 To explain this mystery is extremely difficult. The pastor, however, should endeavor to instruct those who are more advanced in the knowledge of divine things on the manner of this admirable change. As for those who are yet weak in faith, they might possibly be overwhelmed by its greatness.

 

 

TRANSUBSTANTIATION A TOTAL CONVERSION

 

 This conversion, then, is so effected that the whole substance of the bread is changed by the power of God into the whole substance of the body of Christ, and the whole substance of the wine into the whole substance of His blood, and this, without any change in our Lord Himself. He is neither begotten, nor changed, not increased, but remains entire in His substance.

 This sublime mystery St. Ambrose thus declares: You see how efficacious are the words of Christ. If the word of the Lord Jesus is so powerful as to summon into existence that which did not exist, namely the world, how much more powerful is His word to change into something else that which already has existence?*

 Many other ancient and most authoritative Fathers have written to the same effect. We faithfully confess, says St. Augustine, that before consecration it is bread and wine, the product of nature; but after consecration it is the body and blood of Christ, consecrated by the blessing.63 The body, says Damascene, is truly united to the Divinity, that body which was derived from the virgin; not that the body thus derived descends from heaven, but that the bread and wine are changed into the body and blood of Christ.64

 This admirable change, as the Council of Trent teaches, the Holy Catholic Church most appropriately expresses by the word transubstantiation.65 Since natural changes are rightly called transformations, because they involve a change of form; so likewise our predecessors in the faith wisely and appropriately introduced the term transubstantiation, in order to signify that in the Sacrament of the Eucharist the whole substance of one thing passes into the whole substance of another.

 According to the admonition so frequently repeated by the holy Fathers, the faithful are to be admonished against curious searching into the manner in which this change is effected. It defies the powers of conception; nor can we find any example of it in natural transmutations, or even in the very work of creation. That such a change takes place must be recognized by faith; how it takes place we must not curiously inquire.

 No less of caution should be observed by pastors in explaining the mysterious manner in which the body of our Lord is contained whole and entire under the least particle of the bread. Indeed, discussions of this kind should scarcely ever be entered upon. Should Christian charity, however, require a departure from this rule, the pastor should remember first of all to prepare and fortify his hearers by reminding them that no word shall be impossible with God.66 *

 

 

A CONSEQUENCE OF TRANSUBSTANTIATION

 

 The pastor should next teach that our Lord is not in the Sacrament as in a place. Place regards things only inasmuch as they have magnitude. Now we do not say that Christ is in the Sacrament inasmuch as He is great or small, terms which belong to quantity, but inasmuch as He is a substance. The substance of the bread is changed into the substance of Christ, not into magnitude or quantity; and substance, it will be acknowledged by all, is contained in a small as well as in a large space. The substance of air, for instance, and its entire nature must be present under a small as well as a large quantity, and likewise the entire nature of water must be present no less in a glass than in a river. Since, then, the body of our Lord succeeds to the substance of the bread, we must confess it to be in the Sacrament after the same manner as the substance of the bread was before consecration; whether the substance of the bread was present in greater or less quantity is a matter of entire indifference.*

The Mystery of the Accidents without a Subject

 

 We now come to the third great and wondrous effect of this Sacrament, namely, the existence of the species of bread and wine without a subject.

 

 

PROOF FROM THE PRECEDING DOGMAS

 

 What has been said in explanation of the two preceding points must facilitate for pastors the exposition of this truth. For, since we have already proved that the body and blood of our Lord are really and truly contained in the Sacrament, to the entire exclusion of the substance of the bread and wine, and since the accidents of bread and wine cannot inhere in the body and blood of Christ, it remains that, contrary to physical laws, they must subsist of themselves, inhering in no subject.67

 

 

PROOF FROM THE TEACHING OF THE CHURCH

 

 This has been at all times the uniform doctrine of the Catholic Church; and it can be easily established by the same authorities which, as we have already proved, make it plain that the substance of the bread and wine ceases to exist in the Eucharist.

 

 

ADVANTAGES OF THIS MYSTERY

 

 Nothing more becomes the piety of the faithful than, omitting all curious questionings, to revere and adore the majesty of this august Sacrament, and to recognize the wisdom of God in commanding that these holy mysteries should be administered under the species of bread and wine. For since it is most revolting to human nature to eat human flesh or drink human blood, therefore God in His infinite wisdom has established the administration of the body and blood of Christ under the forms of bread and wine, which are the ordinary and agreeable food of man.

 There are two further advantages: first, it prevents the calumnious reproaches of the unbeliever, from which the eating of our Lord under His visible form could not easily be defended; secondly, the receiving Him under a form in which He is impervious to the senses avails much for increasing our faith. For faith, as the well known saying of St. Gregory declares, has no merit in those things which fall under the proof of reason.68

 The doctrines treated above should be explained with great caution, according to the capacity of the hearers and the necessities of the times.*

The Effects of the Eucharist

 

 But with regard to the admirable virtue and fruits of this Sacrament, there is no class of the faithful to whom a knowledge of them is not most necessary. For all that has been said at such length on this Sacrament has principally for its object, to make the faithful sensible of the advantages of the Eucharist. As, however, no language can convey an adequate idea of its utility and fruits, pastors must be content to treat of one or two points, in order to show what an abundance and profusion of all goods are contained in those sacred mysteries.

 

 

THE EUCHARIST CONTAINS CHRIST AND IS

THE FOOD OF THE SOUL

 

 This they will in some degree accomplish, if, having explained the efficacy and nature of all the Sacraments, they compare the Eucharist to a fountain, the other Sacraments to rivulets. For the Holy Eucharist is truly and necessarily to be called the fountain of all graces, containing, as it does, after an admirable manner, the fountain itself of celestial gifts and graces, and the author of all the Sacraments, Christ our Lord, from whom, as from its source, is derived whatever of goodness and perfection the other Sacraments possess. From this (comparison), therefore, we may easily infer what most ample gifts of divine grace are bestowed on us by this Sacrament.

 It will also be useful to consider attentively the nature of bread and wine, which are the symbols of this Sacrament. For what bread and wine are to the body, the Eucharist is to the health and delight of the soul, but in a higher and better way. This Sacrament is not, like bread and wine, changed into our substance; but we are, in some wise, changed into its nature, so that we may well apply here the words of St. Augustine: I am the food of the grown. Grow and thou shalt eat Me; nor shalt thou change Me into thee, as thy bodily food, but thou shalt be changed into Me.69

 

 

THE EUCHARIST GIVES GRACE

 

 If, then, grace and truth came by Jesus Christ,70 they must surely be poured into the soul which receives with purity and holiness Him who said of Himself: He that eateth my flesh and drinketh my blood abideth in me and I in him.71 Those who receive this Sacrament piously and fervently must, beyond all doubt, so receive the Son of God into their souls as to be ingrafted as living members on His body. For it is written: He that eateth me, the same also shall live by me; also: The bread which I will give is my flesh for the life of the world.72 Explaining this passage, St. Cyril says: The Word of God, uniting Himself to His own flesh, imparted to it a vivifying power: it became Him, therefore, to unite Himself to our bodies in a wonderful manner, through His sacred flesh and precious blood, which we receive in the bread and wine, consecrated by His vivifying benediction.73

 

 

THE GRACE OF THE EUCHARIST SUSTAINS

 

 When it is said that the Eucharist imparts grace, pastors must admonish that this does not mean that the state of grace is not required for a profitable reception of this Sacrament. For as natural food can be of no use to the dead, so in like manner the sacred mysteries can evidently be of no avail to a soul which lives not by the spirit. Hence this Sacrament has been instituted under the forms of bread and wine to signify that the object of its institution is not to recall the soul to life, but to preserve its life.

 The reason, then, for saying that this Sacrament imparts grace, is that even the first grace, with which all should be clothed before they presume to approach the Holy Eucharist, lest they eat and drink judgment to themselves,74 is given to none unless they receive in wish and desire this very Sacrament. For the Eucharist is the end of all the Sacraments, and the symbol of unity and brotherhood in the Church, outside which none can attain grace.

 

 

THE GRACE OF THE EUCHARIST INVIGORATES AND DELIGHTS

 

 Again, just as the body is not only supported but also increased by natural food, from which the taste every day derives new relish and pleasure; so also is the soul not only sustained but invigorated by feasting on the food of the Eucharist, which gives to the spirit an increasing zest for heavenly things. Most truly and fitly therefore do we say that grace is imparted by this Sacrament, for it may be justly compared to the manna having in it the sweetness of every taste.75

 

 

THE EUCHARIST REMITS VENIAL SINS

 

 It cannot be doubted that by the Eucharist are remitted and pardoned lighter sins, commonly called venial. Whatever the soul has lost through the fire of passion, by falling into some slight offence, all this the Eucharist, cancelling those lesser faults, repairs, in the same way - not to depart from the illustration already adduced - as natural food gradually restores and repairs the daily waste caused by the force of the vital heat within us. Justly, therefore, has St. Ambrose said of this heavenly Sacrament: That daily bread is taken as a remedy for daily infirmity.* But these things are to be understood of those sins for which no actual affection is retained.

 

 

THE EUCHARIST STRENGTHENS AGAINST TEMPTATION

 

 There is, furthermore, such a power in the sacred mysteries as to preserve us pure and unsullied from sin, keep us safe from the assaults of temptation, and, as by some heavenly medicine, prepare the soul against the easy approach and infection of virulent and deadly disease. Hence, as St. Cyprian76 records, when the faithful were formerly hurried in multitudes by tyrants to torments and death, because they confessed the name of Christ, it was an ancient usage in the Catholic Church to give them, by the hands of the Bishop, the Sacrament of the body and blood of our Lord, lest perhaps overcome by the severity of their sufferings, they should fail in the saving conflict.

 It also restrains and represses the lusts of the flesh, for while it inflames the soul more ardently with the fire of charity, it of necessity extinguishes the ardor of concupiscence.

 

 

THE EUCHARIST FACILITATES THE ATTAINMENT

OF ETERNAL LIFE

 

 Finally, to comprise all the advantages and blessings of this Sacrament in one word, it must be taught that the Holy Eucharist is most efficacious towards the attainment of eternal glory. For it is written: He that eateth my flesh, and drinketh my blood, hath everlasting life, and I will raise him up on the last day.77 That is to say, by the grace of this Sacrament men enjoy the greatest peace and tranquillity of conscience during the present life; and, when the hour of departing from this world shall have arrived, like Elias, who in the strength of the bread baked on the hearth, walked to Horeb,78 the mount of God, they, too, invigorated by the strengthening influence of this (heavenly food), will ascend to unfading glory and bliss.

 

 

HOW THE EFFECTS OF THE EUCHARIST MAY BE

DEVELOPED AND ILLUSTRATED

 

 All these matters will be most fully expounded by pastors, if they but dwell on the sixth chapter of St. John, in which are developed the manifold effects of this Sacrament. Or again, glancing at the admirable actions of Christ our Lord, they may show that if those who received Him beneath their roof during His mortal life, or were restored to health by touching His vesture or the hem of His garment, were justly and deservedly deemed most blessed, how much more fortunate and happy we, into whose soul, resplendent as He is with unfading glory, He disdains not to enter, to heal all its wounds, to adorn it with His choicest gifts, and unite it to Himself.*

Recipient of the Eucharist

 

THREEFOLD MANNER OF COMMUNICATING

 

 That the faithful may learn to be zealous for the better gifts, they must be shown who can obtain these abundant fruits from the Holy Eucharist, must be reminded that there is not only one way of communicating. Wisely and rightly, then, did our predecessors in the faith, as we read in the Council of Trent,79 * distinguish three ways of receiving this Sacrament.

 Some receive it sacramentally only. Such are those sinners who do not fear to approach the holy mysteries with polluted lips and heart, who, as the Apostle80 says, eat and drink the Lord's body unworthily. Of this class of communicants St. Augustine says: He who dwells not in Christ, and in whom Christ dwells not, most certainly does not eat spiritually His flesh, although carnally and visibly he press with his teeth the Sacrament of His flesh and blood.81 Those, therefore, who receive the sacred mysteries with such a disposition, not only obtain no fruit therefrom, but, as the Apostle himself testifies, eat and drink judgment to themselves.82

 Others are said to receive the Eucharist in spirit only. They are those who, inflamed with a lively faith which worketh by charity,83 partake in wish and desire of that celestial bread offered to them, from which they receive, if not the entire, at least very great fruits.

 Lastly, there are some who receive the Holy Eucharist both sacramentally and spiritually, those who, according to the teaching of the Apostle,84 having first proved themselves and having approached this divine banquet adorned with the nuptial garment,85 derive from the Eucharist those most abundant fruits which we have already described. Hence it is clear that those who, having it in their power to receive with fitting preparation the Sacrament of the body of the Lord, are yet satisfied with a spiritual Communion only, deprive themselves of the greatest and most heavenly advantages.*

 

 

NECESSITY OF PREVIOUS PREPARATION FOR COMMUNION

 

 We now come to point out the manner in which the faithful should be previously prepared for sacramental Communion. To demonstrate the great necessity of this previous preparation, the example of the Savior should be adduced. Before He gave to His Apostles the Sacrament of His precious body and blood, although they were already clean, He washed their feet86 to show that we must use extreme diligence before Holy Communion in order to approach it with the greatest purity and innocence of soul.

 In the next place, the faithful are to understand that as he who approaches thus prepared and disposed is adorned with the most ample gifts of heavenly grace; so, on the contrary, he who approaches without this preparation not only derives from it no advantage, but even incurs the greatest misfortune and loss. It is characteristic of the best and most salutary things that, if seasonably made use of, they are productive of the greatest benefit; but if employed out of time, they prove most pernicious and destructive. It cannot, therefore, excite our surprise that the great and exalted gifts of God, when received into a soul properly disposed, are of the greatest assistance towards the attainment of salvation; while to those who receive them unworthily, they bring with them eternal death.

 Of this the Ark of the Lord affords a convincing illustration. The people of Israel possessed nothing more precious and it was to them the source of innumerable blessings from God; but when the Philistines carried it away, it brought on them a most destructive plague and the heaviest calamities, together with eternal disgrace.87 Thus also food when received from the mouth into a healthy stomach nourishes and supports the body; but when received into an indisposed stomach, causes grave disorders.

 

 

PREPARATION OF SOUL

 

 The first preparation, then, which the faithful should make, is to distinguish table from table, this sacred table from profane tables,88 this celestial bread from common bread. This we do when we firmly believe that there is truly present the body and blood of the Lord, of Him whom the Angels adore in heaven, at whose nod the pillars of heaven fear and tremble, of whose glory the heavens and the earth are full.89 This is to discern the body of the Lord in accordance with the admonition of the Apostle.90 We should venerate the greatness of the mystery rather than too curiously investigate its truth by idle inquiry.

 Another very necessary preparation is to ask ourselves if we are at peace with and sincerely love our neighbor. If, therefore, thou offerest thy gift at the altar, and there rememberest that thy brother hath anything against thee, leave there thy offering before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift.91

 We should, in the next place, carefully examine whether our consciences be defiled by mortal sin, which has to be repented of, in order that it may be blotted out before Communion by the remedy of contrition and confession. The Council of Trent has defined that no one conscious of mortal sin and having an opportunity of going to confession, however contrite he may deem himself, is to approach the Holy Eucharist until he has been purified by sacramental confession.92

 We should also reflect in the silence of our own hearts how unworthy we are that the Lord should bestow on us this divine gift, and with the centurion of whom our Lord declared that he found not so great faith in Israel, we should exclaim from our hearts: Lord, I am not worthy that thou should enter under my roof.93

 We should also put the question to ourselves. whether we can truly say with Peter: Lord, thou know that I love thee,94 and should recollect that he who sat down at the banquet of the Lord without a wedding garment was cast into a dark dungeon and condemned to eternal torments.95 *

 

 

PREPARATION OF BODY

 

 Our preparation should not, however, be confined to the soul; it should also extend to the body. We are to approach the Holy Table fasting, having neither eaten nor drunk anything at least from the preceding midnight until the moment of Communion.

 The dignity of so great a Sacrament also demands that married persons abstain from the marriage debt for some days previous to Communion. This observance is recommended by the example of David, who, when about to receive the show-bread from the hands of the priest, declared that he and his servants had been clean from women for three days.96 *

 The above are the principal things to be done by the faithful preparatory to receiving the sacred mysteries with profit; and to these heads may be reduced whatever other things may seem desirable by way of preparation.*

 

The Obligation of Communion

 

HOW OFTEN MUST COMMUNION BE RECEIVED?

 

 Lest any be kept away from Communion by the fear that the requisite preparation is too hard and laborious, the faithful are frequently to be reminded that they are all bound to receive the Holy Eucharist.* Furthermore, the Church has decreed that whoever neglects to approach Holy Communion once a year, at Easter, is liable to sentence of excommunication.*

 

 

THE CHURCH DESIRES THE FAITHFUL TO COMMUNICATE DAILY

 

 However, let not the faithful imagine that it is enough to receive the body of the Lord once a year only, in obedience to the decree of the Church. They should approach oftener; but whether monthly, weekly, or daily, cannot be decided by any fixed universal rule. St. Augustine, however, lays down a most certain norm: Live in such a manner as to be able to receive every day.97

 It will therefore be the duty of the pastor frequently to admonish the faithful that, as they deem it necessary to afford daily nutriment to the body, they should also feel solicitous to feed and nourish the soul every day with this heavenly food. It is clear that the soul stands not less in need of spiritual, than the body of corporal food. Here it will be found most useful to recall the inestimable and divine advantages which, as we have already shown, flow from sacramental Communion. It will be well also to refer to the manna, which was a figure (of this Sacrament), and which refreshed the bodily powers every day.98 The Fathers who earnestly recommended the frequent reception of this Sacrament may also be cited. The words of St. Augustine, Thou sinnest daily, receive daily, express not his opinion only, but that of all the Fathers who have written on the subject, as anyone may easily discover who will carefully read them.99 *

 That there was a time when the faithful approached Holy Communion every day we learn from the Acts of the Apostles. All who then professed the faith of Christ burned with such true and sincere charity that, devoting themselves to prayer and other works of piety,100 they were found prepared to communicate daily. This devout practice, which seems to have been interrupted for a time, was again partially revived by the holy Pope and martyr Anacletus, who commanded that all the ministers who assisted at the Sacrifice of the Mass should communicate - an ordinance, as the Pontiff declares, of Apostolic institution.101 It was also for a long time the practice of the Church that, as soon as the Sacrifice was complete, and when the priest himself had communicated, he turned to the congregation and invited the faithful to the Holy Table in these words: Come, brethren, and receive Communion; and thereupon those who were prepared, advanced to receive the holy mysteries with the most fervent devotion.*

 

 

THE CHURCH COMMANDS THE FAITHFUL TO

COMMUNICATE ONCE A YEAR

 

 But subsequently, when charity and devotion had grown so cold that the faithful very seldom approached Communion, it was decreed by Pope Fabian, that all should communicate thrice every year, at Christmas, at Easter and at Pentecost. This decree was afterwards confirmed by many Councils, particularly by the first of Agdé.102

 Such at length was the decay of piety that not only was this holy and salutary law unobserved, but Communion was deferred for years. The Council of Lateran, therefore, decreed that all the faithful should receive the sacred body of the Lord, at least once a year, at Easter, and that neglect of this duty should be chastised by exclusion from the society of the faithful.*

 

 

WHO ARE OBLIGED BY THE LAW OF COMMUNION

 

 But although this law, sanctioned by the authority of God and of His Church, concerns all the faithful, it should be taught that it does not extend to those who on account of their tender age have not attained the use of reason. For these are not able to distinguish the Holy Eucharist from common and ordinary bread and cannot bring with them to this Sacrament piety and devotion. Furthermore (to extend the precept to them) would appear inconsistent with the ordinance of our Lord, for He said: Take and eat103 - words which cannot apply to infants, who are evidently incapable of taking and eating.

 In some places, it is true, an ancient practice prevailed of giving the Holy Eucharist even to infants; but, for the reasons already assigned, and for other reasons in keeping with Christian piety, this practice has been long discontinued by authority of the Church.

 With regard to the age at which children should be given the holy mysteries, this the parents and confessor can best determine. To them it belongs to inquire and to ascertain from the children themselves whether they have some knowledge of this admirable Sacrament and whether they desire to receive it.*

 Communion must not be given to persons who are insane and incapable of devotion. However, according to the decree of the Council of Carthage, it may be administered to them at the close of life, provided they have shown, before losing their minds, a pious and religious disposition, and no danger, arising from the state of the stomach or other inconvenience or disrespect, is likely.104 *

The Rite of Administering Communion

 

 As to the rite to be observed in communicating, pastors should teach that the law of the holy Church forbids Communion under both kinds to anyone but the officiating priests, without the authority of the Church itself.

 Christ the Lord, it is true, as has been explained by the Council of Trent,105 instituted and delivered to His Apostles at His Last Supper this most sublime Sacrament under the species of bread and wine; but it does not follow that by doing so our Lord and Savior established a law ordering its administration to all the faithful under both species. For speaking of this Sacrament, He Himself frequently mentions it under one kind only, as, for instance, when He says: If any man eat of this bread, he shall live for ever, and: The bread that I will give is my flesh for the life of the world, and: He that eateth this bread shall live for ever.106

 

 

WHY THE CELEBRANT ALONE RECEIVES UNDER BOTH SPECIES

 

 It is clear that the Church was influenced by numerous and most cogent reasons, not only to approve, but also to confirm by authority of its decree, the general practice of communicating under one species. In the first place, the greatest caution was necessary to avoid spilling the blood of the Lord on the ground, a thing that seemed not easily to be avoided, if the chalice were administered in a large assemblage of the people.

 In the next place, whereas the Holy Eucharist ought to be in readiness for the sick, it was very much to be apprehended, were the species of wine to remain long unconsumed, that it might turn acid.

 Besides, there are many who cannot at all bear the taste or even the smell of wine. Lest, therefore, what is intended for the spiritual health should prove hurtful to the health of the body, it has been most prudently provided by the Church that it should be administered to the people under the species of bread only.

 We may also further observe that in many countries wine is extremely scarce; nor can it, moreover, be brought from elsewhere without incurring very heavy expenses and encountering very tedious and difficult journeys.

 Finally, a most important reason was the necessity of opposing the heresy of those who denied that Christ, whole and entire, is contained under either species, and asserted that the body is contained under the species of bread without the blood, and the blood under the species of wine without the body. In order, therefore, to place more clearly before the eyes of all the truth of the Catholic faith, Communion under one kind, that is, under the species of bread, was most wisely introduced.

 There are also other reasons, collected by those who have treated on this subject, and which, if it shall appear necessary, can be brought forward by pastors.*

The Minister of the Eucharist

 

 To omit nothing doctrinal on this Sacrament, we now come to speak of its minister, a point, however, on which scarcely anyone can be ignorant.

 

 

ONLY PRIESTS HAVE POWER TO CONSECRATE AND

ADMINISTER THE EUCHARIST

 

 It must be taught, then, that to priests alone has been given power to consecrate and administer to the faithful, the Holy Eucharist. That this has been the unvarying practice of the Church, that the faithful should receive the Sacrament from the priests, and that the officiating priests should communicate themselves, has been explained by the holy Council of Trent,107 which has also shown that this practice, as having proceeded from Apostolic tradition, is to be religiously retained, particularly as Christ the Lord has left us an illustrious example thereof, having consecrated His own most sacred body, and given it to the Apostles with His own hands.108

 

 

THE LAITY PROHIBITED TO TOUCH THE SACRED VESSELS

 

 To safeguard in every possible way the dignity of so august a Sacrament, not only is the power of its administration entrusted exclusively to priests, but the Church has also prohibited by law any but consecrated persons, unless some case of great necessity intervene, to dare handle or touch the sacred vessels, the linen, or other instruments necessary to its completion.

 Priests themselves and the rest of the faithful may hence understand how great should be the piety and holiness of those who approach to consecrate, administer or receive the Eucharist.

 

 

THE UNWORTHINESS OF THE MINISTER DOES NOT
INVALIDATE THE SACRAMENT

 

 What, however, has been already said of the other Sacraments, holds good also with regard to the Sacrament of the Eucharist; namely, that a Sacrament is validly administered even by the wicked, provided all the essentials have been duly observed. For we are to believe that all these depend not on the merit of the minister, but are operated by the virtue and power of Christ our Lord.*

 These are the things necessary to be explained regarding the Eucharist as a Sacrament.

 

The Eucharist as a Sacrifice

 

 We must now proceed to explain its nature as a Sacrifice, that pastors may understand what are the principal instructions which they ought to impart to the faithful on Sundays and holy days, regarding this mystery in conformity with the decree of the holy Council (of Trent).109

 

 

IMPORTANCE OF INSTRUCTION ON THE MASS

 

 This Sacrament is not only a treasure of heavenly riches, which if turned to good account will obtain for us the grace and love of God; but it also possesses a peculiar character, by which we are enabled to make some return to God for the immense benefits bestowed upon us.

 How grateful and acceptable to God is this victim, if duly and legitimately immolated, is inferred from the following consideration. Of the sacrifices of the Old Law it is written: Sacrifice and oblation thou wouldst not;110 and again: If thou hadst desired sacrifice, I would indeed have given it: with burnt-offerings thou wilt not be delighted.111 Now if these were so pleasing in the Lord's sight that, as the Scripture testifies, from them God smelled a sweet savour,112 that is to say, they were grateful and acceptable to Him; what have we not to hope from that Sacrifice in which is immolated and offered He Himself of whom a voice from heaven twice proclaimed: This is my beloved Son, in whom I am well pleased.113

 This mystery, therefore, pastors should carefully explain, so that when the faithful are assembled at the celebration of divine service, they may learn to meditate with attention and devotion on the sacred things at which they are present.

 

 

Distinction of Sacrament and Sacrifice

 

 They should teach, then, in the first place, that the Eucharist was instituted by Christ for two purposes: one, that it right be the heavenly food of our souls, enabling us to support and preserve spiritual life; and the other, that the Church might have a perpetual Sacrifice, by which our sins might be expiated, and our heavenly Father, oftentimes grievously offended by our crimes, might be turned away from wrath to mercy, from the severity of just chastisement to clemency. Of this thing we may observe a type and resemblance in the Paschal lamb, which was wont to be offered and eaten by the children of Israel as a sacrament and a sacrifice.

 Nor could our Savior , when about to offer Himself to God the Father on the altar of the cross, have given any more illustrious indication of His unbounded love towards us than by bequeathing to us a visible Sacrifice, by which that bloody Sacrifice, in which was soon after to be offered once on the cross, would be renewed, and its memory daily celebrated with the greatest utility, unto the consummation of ages by the Church diffused throughout the world.

 But (between the Eucharist as a Sacrament and a Sacrifice) the difference is very great; for as a Sacrament it is perfected by consecration; as a Sacrifice, all its force consists in its oblation. When, therefore, kept in a pyx, or borne to the sick, it is a Sacrament, not a Sacrifice. As a Sacrament also, it is to them that receive it a source of merit, and brings with it all those advantages which have been already mentioned; but as a Sacrifice, it is not only a source of merit, but also of satisfaction. For as, in His Passion, Christ the Lord merited and satisfied for us; so also those who offer this Sacrifice, by which they communicate with us, merit the fruit of His Passion, and satisfy.*

 

 

The Mass Is a True Sacrifice

 

PROOF FROM THE COUNCIL OF TRENT

 

 With regard to the institution of this Sacrifice, the holy Council of Trent114 has left no room for doubt, by declaring that it was instituted by our Lord at His Last Supper; while it condemns under anathema all those who assert that in it is not offered to God a true and proper Sacrifice; or that to offer means nothing else than that Christ is given as our spiritual food.

 Nor did (the Council) omit carefully to explain that to God alone is offered this Sacrifice. For although the Church sometimes offers Masses in honor and in memory of the Saints, yet she teaches that the Sacrifice is offered, not to them, but to God alone, who has crowned the Saints with immortal glory. Hence the priest never says: I offer Sacrifice to thee Peter, or to thee Paul; but, while he offers Sacrifice to God alone, he renders Him thanks for the signal victory won by the blessed martyrs, and thus implores their patronage, that they, whose memory we celebrate on earth, may vouchsafe to intercede for us in heaven.115

 

 

PROOF FROM SCRIPTURE

 

 This doctrine, handed down by the Catholic Church concerning the truth of this Sacrifice, she received from the words of our Lord, when, on that last night, committing to His Apostles these same sacred mysteries, He said: Do this for a commemoration of me;116 for then, as was defined by the holy Council, He ordained them priests, and commanded that they and their successors in the priestly office, should immolate and offer His body.117

 Of this the words of the Apostle to the Corinthians also afford a sufficient proof: You cannot drink the chalice of the Lord, and the chalice of devils: you cannot be partakers of the table of the Lord and of the table of devils. As then by the table of devils118 must be understood the altar on which sacrifice was offered to them; so also - if the conclusion proposed to himself by the Apostle is to be legitimately drawn - by the table of the Lord can be understood nothing else than the altar on which Sacrifice was offered to the Lord.

 Should we look for figures and prophecies of this Sacrifice in the Old Testament, in the first place Malachy most clearly prophesied thereof in these words: From the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is sacrifice, and there is offered to my name a clean oblation; for my name is great among the Gentiles, saith the Lord of hosts.119

 Moreover, this victim was foretold, as well before as after the promulgation of the Law, by various kinds of sacrifices; for this victim alone, as the perfection and completion of all, comprises all the blessings which were signified by the other sacrifices. In nothing, however, do we behold a more lively image of the Eucharistic Sacrifice than in that of Melchisedech; for the Savior Himself offered to God the Father, at His Last Supper, His body and blood, under the appearances of bread and wine, declaring that He was constituted a priest for ever, after the order of Melchisedech.120

 

 

Excellence of the Mass

 

THE MASS IS THE SAME SACRIFICE AS THAT OF THE CROSS

 

 We therefore confess that the Sacrifice of the Mass is and ought to be considered one and the same Sacrifice as that of the cross, for the victim is one and the same, namely, Christ our Lord, who offered Himself, once only, a bloody Sacrifice on the altar of the cross. The bloody and unbloody victim are not two, but one victim only, whose Sacrifice is daily renewed in the Eucharist, in obedience to the command of our Lord: Do this for a commemoration of me.

 The priest is also one and the same, Christ the Lord; for the ministers who offer Sacrifice, consecrate the holy mysteries, not in their own person, but in that of Christ, as the words of consecration itself show, for the priest does not say: This is the body of Christ, but, This is my body; and thus, acting in the Person of Christ the Lord, he changes the substance of the bread and wine into the true substance of His body and blood.

 

 

THE MASS A SACRIFICE OF PRAISE, THANKSGIVING

AND PROPITIATION

 

 This being the case, it must be taught without any hesitation that, as the holy Council121 (of Trent) has also explained, the sacred and holy Sacrifice of the Mass is not a Sacrifice of praise and thanksgiving only, or a mere commemoration of the Sacrifice performed on the cross, but also truly a propitiatory Sacrifice, by which God is appeased and rendered propitious to us. If, therefore, with a pure heart, a lively faith, and affected with an inward sorrow for our transgressions, we immolate and offer this most holy victim, we shall, without doubt, obtain mercy from the Lord, and grace in time of need;122 for so delighted is the Lord with the odor of this victim that, bestowing on us the gift of grace and repentance, He pardons our sins. Hence this usual prayer of the Church: As often as the commemoration of this victim is celebrated, so often is the work of our salvation being done;123 I that is to say, through this unbloody Sacrifice flow to us the most plenteous fruits of that bloody victim.

 

 

THE MASS PROFITS BOTH THE LIVING AND THE DEAD

 

 Pastors should next teach that such is the efficacy of this Sacrifice that its benefits extend not only to the celebrant and communicant, but to all the faithful, whether living with us on earth, or already numbered with those who are dead in the Lord, but whose sins have not yet been fully expiated. For, according to the most authentic Apostolic tradition, it is not less available when offered for them, than when offered for the sins of the living, their punishments, satisfactions, calamities and difficulties of every sort.*

 It is hence easy to perceive, that all Masses, as being conducive to the common interest and salvation of all the faithful, are to be considered common to all.*

 

 

The Rites and Ceremonies of the Mass

 

 The Sacrifice (of the Mass) is celebrated with many solemn rites and ceremonies, none of which should be deemed useless or superfluous. On the contrary, all of them tend to display the majesty of this august Sacrifice, and to excite the faithful when beholding these saving mysteries, to contemplate the divine things which lie concealed in the Eucharistic Sacrifice. On these rites and ceremonies we shall not dwell, since they require a more lengthy exposition than is compatible with the nature of the present work; moreover priests can easily consult on the subject some of the many booklets and works that have been written by pious and learned men.*

 What has been said so far will, with the divine assistance, be found sufficient to explain the principal things which regard the Holy Eucharist both as a Sacrament and Sacrifice.

Penance

THE SACRAMENT OF PENANCE
 

IMPORTANCE OF INSTRUCTION ON THIS SACRAMENT
 

 As the frailty and weakness of human nature are universally known and felt by each one in himself, no one can be ignorant of the great necessity of the Sacrament of Penance. If, therefore, the diligence of pastors should be proportioned to the weight and importance of the subject, we must admit that in expounding this Sacrament they can never be sufficiently diligent. Nay, it should be explained with more care than Baptism. Baptism is administered but once, and cannot be repeated; Penance may be administered and becomes necessary, as often as we may have sinned after Baptism. Hence the Council of Trent declares: For those who fall into sin after Baptism the Sacrament of Penance is as necessary to salvation as is Baptism for those who have not been already baptized.1 The saying of St. Jerome that Penance is a second plank,2 is universally known and highly commended by all subsequent writers on sacred things. As he who suffers shipwreck has no hope of safety, unless, perchance, he seize on some plank from the wreck, so he that suffers the shipwreck of baptismal innocence, unless he cling to the saving plank of Penance, has doubtless lost all hope of salvation.*

 These instructions are intended not only for the benefit of pastors, but also for that of the faithful at large, to awaken attention, lest they be found culpably negligent in a matter so very important. Impressed with a just sense of the frailty of human nature, their first and most earnest desire should be to advance with the divine assistance in the ways of God, without sin or failing. But should they at any time prove so unfortunate as to fall, then, looking at the infinite goodness of God, who like the good shepherd binds up and heals the wounds of His sheep, they should not postpone recourse to the most saving remedy of Penance.

Different Meanings of the Word "Penance"

 

 To enter at once on the subject, and to avoid all error to which the ambiguity of the word may give rise, its different meanings are first to be explained. By penance some understand satisfaction; while others, who wander far from the doctrine of the Catholic faith, supposing penance to have no reference to the past, define it to be nothing more than newness of life.* It must, therefore, be shown that the word has a variety of meanings.

 In the first place, it is said of those to whom that which was before pleasing is now displeasing, whether the object itself was good or bad. In this sense all those repent whose sorrow is according to the world, not according to God; and therefore, worketh not salvation, but death.3

 In the second place, it is used to express that sorrow which the sinner conceives, not, however, for the sake of God, but for his own sake, concerning some sin of his in which he once took pleasure.4

 A third kind of penance is that by which we experience interior sorrow of heart, or give exterior indication of such sorrow for the sake of God alone. To all these kinds of sorrow the word repentance properly applies.

 When the Sacred Scriptures say that God repented,5 the expression is evidently figurative. When we repent of any thing, we are most anxious to change it; and hence when God has resolved to change any thing, the Scriptures, accommodating their language to our manner of speaking, say that He repents. Thus we read that it repented him that he had made man,6 and also that He was sorry that He had made Saul king.7

 But an important distinction is to be made between these different significations of the word. The first kind of penance must be considered faulty; the second is only the agitation of a disturbed mind; the third we call both a virtue and a Sacrament. In this last sense penance is taken here.

The Virtue of Penance

 

 We shall first treat of penance as a virtue, not only because it is the duty of the pastor to lead the faithful to the practice of every virtue; but also, because the acts which proceed from penance as a virtue, constitute the matter, as it were, of Penance as a Sacrament, and unless the virtue be rightly understood, the force of the Sacrament cannot be appreciated.

 The faithful, therefore, are first to be admonished and exhorted to labor strenuously to attain this interior penance of the heart which we call a virtue, and without which exterior penance can avail them very little.

 

 

MEANING OF PENANCE

 

 Interior penance consists in turning to God sincerely and from the heart, and in hating and detesting our past transgressions, with a firm resolution of amendment of life, hoping to obtain pardon through the mercy of God. Accompanying this penance, like an inseparable companion of detestation for sin, is a sorrow and sadness, which is a certain agitation and disturbance of the soul, and is called by many a passion. Hence many of the Fathers define penance as an anguish of soul.

 Penance, however, in those who repent, must be preceded by faith, for without faith no man can turn to God. Faith, therefore, cannot on any account be called a part of penance.*

 

 

PENANCE PROVED TO BE A VIRTUE

 

That this inward penance is, as we have already said, a virtue, the various commands which have been given regarding it clearly show; for the law commands only those actions that are virtuous.

 Furthermore, no one can deny that it is a virtue to be sorrowful at the time, in the manner, and to the extent which are required. To regulate sorrow in this manner belongs to the virtue of penance. Some conceive a sorrow which bears no proportion to their crimes. Nay, there are some, says Solomon, who are glad when they have done evil.8 Others, on the contrary, give themselves to such melancholy and grief, as utterly to abandon all hope of salvation. Such, perhaps, was the condition of Cain when he exclaimed: My iniquity is greater than that I may deserve pardon.9 Such certainly was the condition of Judas, who, repenting, hanged himself, and thus lost soul and body.10 Penance, therefore, considered as a virtue, assists us in restraining within the bounds of moderation our sense of sorrow.

 That penance is a virtue may also be inferred from the ends which the true penitent proposes to himself. The first is to destroy sin and efface from the soul its every spot and stain. The second is to make satisfaction to God for the sins which he has committed, which is clearly an act of justice. Between God and man, it is true, no relation of strict justice can exist, so great is the distance that separates them; yet between them there is evidently a sort of justice, such as exists between a father and his children, between a master and his servants. The third (end of the penitent) is to reinstate himself in the favor and friendship of God whom he has offended and whose hatred he has earned by the turpitude of sin. The foregoing considerations sufficiently prove that penance is a virtue.

 

 

THE STEPS WHICH LEAD UP TO THIS VIRTUE

 

 We must also point out the steps by which we may ascend to this divine virtue. The mercy of God first goes before us and converts our hearts to Him. This was the object of the Prophet's prayer: Convert us, O Lord, to thee, and we shall be converted.11

 Illumined by this light the soul next tends to God by faith. He that cometh to God, says the Apostle, must believe that he is, and is a rewarder to them that seek him.12

 A salutary fear of God's judgments follows, and the soul, contemplating the punishments that await sin, is recalled from the paths of vice. To this (state of soul) seem to refer these words of Isaias: As a woman with child, when she draweth near the time of her delivery, is in pain and crieth out in her pangs, so are we become.13

 Then follows a hope of obtaining mercy from God, encouraged by which we resolve on improvement of life.

 Lastly, our hearts are inflamed by charity, whence springs that filial fear which good and dutiful children experience; and thus, dreading only to offend the majesty of God in anything, we entirely abandon the ways of sin.

 

 

FRUITS OF THIS VIRTUE

 

 Such are, as it were, the steps by which we ascend to this most exalted virtue, a virtue altogether heavenly and divine, to which the Sacred Scriptures promise the kingdom of heaven; for it is written in St. Matthew: Do penance, for the kingdom of heaven is at hand.14 If, says Ezechiel, the wicked do penance for all his sins which he hath committed, and keep all my commandments, and do judgment and justice, living he shall live.15 In another place: I desire not the death of the wicked, but that the wicked turn from his way and live,16 words which are evidently understood of eternal life.*

Penance as a Sacrament

 

 Regarding external penance it will be necessary to show that in it the Sacrament properly consists, and that it possesses certain outward and sensible signs which denote the effect that takes place interiorly in the soul.

 

Why Christ Instituted This Sacrament

 

 In the first place, however, it will be well to explain why it is that Christ our Lord was pleased to number Penance among the Sacraments. One of His reasons certainly was to leave us no room for doubt regarding the remission of sin which was promised by God when He said: If the wicked do penance,17 etc. For each one has good reason to distrust the accuracy of his own judgment on his own actions, and hence we could not but be very much in doubt regarding the truth of our internal penance. It was to destroy this, our uneasiness, that our Lord instituted the Sacrament of Penance, by means of which we are assured that our sins are pardoned by the absolution of the priest; and also to tranquilize our conscience by means of the trust we rightly repose in the virtue of the Sacraments. The words of the priest sacramentally and lawfully absolving us from our sins are to be accepted in the same sense as the words of Christ our Lord when He said to the paralytic: Son, be of good heart: thy sins are forgiven thee.18

 In the second place, no one can obtain salvation unless through Christ and the merits of His Passion. Hence it was becoming in itself, and highly advantageous to us, that a Sacrament should be instituted through the force and efficacy of which the blood of Christ flows into our souls, washes away all the sins committed after Baptism, and thus leads us to recognize that it is to our Savior alone we owe the blessing of reconciliation.*

Penance Is a Sacrament

 

 That Penance is a Sacrament pastors can easily show from what follows. As Baptism is a Sacrament because it blots out all sins, and especially original sin, so for the same reason Penance, which takes away all the sins of thought and deed committed after Baptism, must be regarded as a true Sacrament in the proper sense of the word.

 Moreover - and this is the principal reason - since what is exteriorly done, both by priest and penitent, signifies the inward effects that take place in the soul, who will venture to deny that Penance is invested with the nature of a proper and true Sacrament? For a Sacrament is a sign of a sacred thing. Now the sinner who repents plainly expresses by his words and actions that he has turned his heart from sin; while from the words and actions of the priest we easily recognize the mercy of God exercised in the remission of sins.

 In any event, the words of our Savior furnish a clear proof: I will give to thee the keys of the kingdom of heaven; whatsoever thou shalt loose upon earth, shall be loosed also in heaven.19 The absolution announced in the words of the priest expresses the remission of sins which it accomplishes in the soul.*

This Sacrament May Be Repeated

 

 The faithful should be instructed not only that Penance is to be numbered among the Sacraments, but that it is one of the Sacraments which may be repeated. To Peter, who had asked whether pardon could be given to sin seven times, our Lord replied: I say not to thee, till seven times; but till seventy times seven.20

 If, then, (the pastor) happens to encounter those who seem to distrust the infinite goodness and clemency of God, let him endeavor to inspire their minds with confidence, and raise them up to the hope of obtaining the grace of God. He will easily accomplish this object by explaining the above and other passages which are frequently met with in Holy Writ; as well as by using the arguments and reasons which may be found in St. Chrysostom's book On the Lapsed, and St. Ambrose's books On Penance.21 *

The Constituent Parts of Penance

 

THE MATTER

 

 There is nothing that should be better known to the faithful than the matter of this Sacrament; hence they should be taught that Penance differs from the other Sacraments in this, that while the matter of the other Sacraments is some thing, whether natural or artificial, the matter, as it were, of the Sacrament of Penance is the acts of the penitent, - namely, contrition, confession and satisfaction, - as has been declared by the Council of Trent. Now, inasmuch as these acts are by divine institution required on the part of the penitent for the integrity of the Sacrament, and for the full and perfect remission of sin, they are called parts of Penance. It is not because they are not the real matter that they are called by the Council the matter as it were,22 but because they are not of that sort of matter which is applied externally, such, for instance, as water in Baptism and chrism in Confirmation.

 As regards the opinion of some who hold that sins themselves are the matter of this Sacrament, it will be found, when carefully examined, that it does not really differ from the explanation already given. Thus we say that wood which is consumed by fire is the matter of fire. In the same way, sins which are destroyed by Penance may properly be called the matter of Penance.*

 

 

THE FORM OF PENANCE

 

 Pastors should not neglect to explain the form of the Sacrament of Penance. A knowledge of it will excite the faithful to receive the grace of this Sacrament with the greatest possible devotion. Now the form is: I absolve thee, as may be inferred not only from the words, whatsoever you shall bind upon earth shall be bound also in heaven,23 but also from the teaching of Christ our Lord, handed down to us by the Apostles.

 Moreover, since the Sacraments signify what they effect, the words, I absolve thee, signify that remission of sin is effected by the administration of this Sacrament; and hence it is plain that such is the perfect form of the Sacrament. For sins are, so to say, the chains by which the soul is bound, and from which it is freed by the Sacrament of Penance. And none the less truly does the priest pronounce the form over the penitent who, through perfect contrition, accompanied by the desire of confession, has already obtained remission of his sins from God.

 Several prayers are added, not that they are necessary to the form, but in order to remove every obstacle that can impede the force and efficacy of the Sacrament owing to the fault of him to whom it is administered.

 How thankful, then, should not sinners be to God for having bestowed such ample power on the priests of His Church! Unlike the priests of the Old Law who merely declared the leper cleansed from his leprosy,24 the power now given to the priests of the New Law is not limited to declaring the sinner absolved from his sins, but, as a minister of God, he truly absolves from sin. This is an effect of which God Himself, the author and source of grace and justice, is the principal cause.*

The Rites Observed in the Sacrament of Penance

 

 The faithful should take great care to observe the rites which accompany the administration of this Sacrament. In this way they will have a higher idea of what they obtain from this Sacrament, that is, that they have been reconciled as slaves to their kind master, or rather, as children to their best of fathers; and at the same time they will also better understand what is the duty of those who desire, as everyone should, to show their gratitude and remembrance of so great a benefit.

 The sinner, then, who repents, casts himself humbly and sorrowfully at the feet of the priest, in order that by there humbling himself he may the more easily be led to see that he must tear up the roots of pride whence spring and flourish all the sins he now deplores. In the priest, who is his legitimate judge, he venerates the person and the power of Christ our Lord; for in the administration of the Sacrament of Penance, as in that of the other Sacraments, the priest holds the place of Christ. Next the penitent enumerates his sins, acknowledging, at the same time, that he deserves the greatest and severest chastisements; and finally, suppliantly asks pardon for his faults.

 All these rites have a sure guarantee for their antiquity in the authority of St. Denis.25 *

Effects of the Sacrament of Penance

 

 Nothing will prove of greater advantage to the faithful, nothing will be found to conduce more to a willing reception of the Sacrament of Penance, than for pastors to explain frequently the great advantage to be derived therefrom. They will then see that of Penance it is truly said that its roots are bitter, but its fruit sweet indeed.

 First of all, then, the great efficacy of Penance consists in this, that it restores us to the grace of God, and unites us to Him in the closest friendship.

 In pious souls who approach this Sacrament with devotion, profound peace and tranquillity of conscience, together with ineffable joy of soul, sometimes accompany this reconciliation. For there is no sin, however great or horrible, which cannot be effaced by the Sacrament of Penance, and that not merely once, but over and over again. On this point God Himself thus speaks through the Prophet: If the wicked do penance for all his sins which he hath committed, and keep all my commandments, and do judgment, and justice, living he shall live, and shall not die, and I will not remember all his iniquities that he hath done.26 And St. John says: If we confess our sins, he is faithful and just, to forgive us our sins;27 and a little later, he adds: If any man sin, - he excepts no sin whatever, - we have an advocate with the Father, Jesus Christ, the just; for he is the propitiation for our sins; and not for ours only, but for the sins of the whole world.28

 When we read in Scripture that certain persons did not obtain pardon from God, even though they earnestly implored it, we know that this was due to the fact that they had not a true and heartfelt sorrow for their sins. Thus when we find in Sacred Scripture and in the writings of the Fathers passages which seem to assert that certain sins are irremissible, we must understand the meaning to be that it is very difficult to obtain pardon for them. A disease is sometimes called incurable, because the patient is so disposed as to loathe the medicines that could afford him relief. In the same way certain sins are not remitted or pardoned because the sinner rejects the grace of God, the only medicine for salvation. It is in this sense that St. Augustine wrote: When a man who, through the grace of Jesus Christ, has once arrived at a knowledge of God, wounds fraternal charity, and, driven by the fury of envy, lifts up his head against grace, the enormity of his sin is so great that, though compelled by a guilty conscience to acknowledge and confess his fault, he finds himself unable to submit to the humiliation of imploring pardon.29

The Necessity of the Sacrament of Penance

 

 Returning now to the Sacrament, it is so much the special province of Penance to remit sins that it is impossible to obtain or even to hope for remission of sins by any other means; for it is written: Unless you do penance, you shall all likewise perish.30 These words were said by our Lord in reference to grievous and mortal sins, although at the same time lighter sins, which are called venial, also require some sort of penance. St. Augustine observes that the kind of penance which is daily performed in the Church for venial sins, would be absolutely useless, if venial sin could be remitted without penance.31 *

 

The Three Integral Parts of Penance

 

 But as it is not enough to speak in general terms when treating of practical matters, the pastors should take care to explain, one by one, those things from which the faithful can understand the meaning of true and salutary Penance.

 

 

THEIR EXISTENCE

 

 Now it is peculiar to this Sacrament that besides matter and form, which it has in common with all the other Sacraments, it has also, as we have said, those parts which constitute Penance, so to say, whole and entire; namely, contrition, confession and satisfaction. On these St. Chrysostom thus speaks: Penance enables the sinner to bear all willingly; in his heart is contrition; on his lips confession; in his actions entire humility or salutary satisfaction.32

 

 

THEIR NATURE

 

 These three parts belong to that class of parts which are necessary to constitute a whole.* The human body is composed of many members, - hands, feet, eyes and the various other parts; the want of any one of which makes the body be justly considered imperfect, while if none of them is missing, the body is regarded as perfect. In the same way, Penance is composed of these three parts in such a way that though contrition and confession, which justify man, are alone required to constitute its essence, yet, unless accompanied by its third part, satisfaction, it necessarily remains short of its absolute perfection.

 These three parts, then, are so intimately connected with one another, that contrition includes the intention and resolution of confessing and making satisfaction; contrition and the resolution of making satisfaction imply confession; while the other two precede satisfaction.

 

 

NECESSITY OF THESE INTEGRAL PARTS

 

 The reason why these are the integral parts may be thus explained. Sins against God are committed by thought, by word and by deed. It is, then, but reasonable, that in recurring to the power of the keys we should endeavor to appease God's wrath, and obtain pardon for our sins by means of the very same things which we employed to offend His sovereignty.

 A further reason by way of confirmation can also be assigned. Penance is a sort of compensation for sin, springing from the free will of the delinquent, and is appointed by God, against whom the offense has been committed. Hence, on the one hand, there is required the willingness to make compensation, in which willingness contrition chiefly consists; while, on the other hand, the penitent must submit himself to the judgment of the priest, who holds God's place, in order to enable him to award a punishment proportioned to the gravity of the sin committed. Hence the reason for and the necessity of confession and satisfaction are easily inferred.*

 

The First Part of Penance

 

CONTRITION

 

 As the faithful require instruction on the nature and efficacy of the parts of Penance, we must begin with contrition. This subject demands careful explanation; for as often as we call to mind our past transgressions, or offend God anew, so often should our hearts be pierced with contrition.

 

 

THE MEANING OF CONTRITION

 

 By the Fathers of the Council of Trent, contrition is defined: A sorrow and detestation for sin committed, with a purpose of sinning no more.33 And a little further on the Council, speaking of the motion of the will to contrition, adds: If joined with a confidence in the mercy of God and an earnest desire of performing whatever is necessary to the proper reception of the Sacrament, it thus prepares us for the remission of sin.

 

 

CONTRITION IS A DETESTATION OF SIN

 

 From this definition, therefore, the faithful will perceive that the efficacy of contrition does not simply consist in ceasing to sin, or in resolving to begin, or having actually begun a new life; It supposes first of all a hatred of one's ill-spent life and a desire of atoning for past transgressions.

 This is especially confirmed by those cries of the holy Fathers, which we so frequently meet with in Holy Scripture. I have labored in my groaning, says David; every might I will wash my bed; and again, The Lord hath heard the voice of my weeping.34 I will recount to thee all my years, says another, in the bitterness of my soul.35 These and many like expressions were called forth by an intense hatred and a lively detestation of past transgressions.

 

 

CONTRITION PRODUCES SORROW

 

 But although contrition is defined as sorrow, the faithful are not thence to conclude that this sorrow consists in sensible feeling; for contrition is an act of the will, and, as St. Augustine observes, grief is not penance but the accompaniment of penance.36 By sorrow the Fathers understood a hatred and detestation of sin; in the first place, because the Sacred Scriptures frequently use the word in this sense. How long, says David, shall I take counsels in my soul, sorrow in my heart all the day.37 And secondly, because from contrition arises sorrow in the inferior part of the soul which is called the seat of concupiscence.

 With propriety, therefore, is contrition defined a sorrow, because it produces sorrow; hence penitents, in order to express it, used to change their garments. Our Lord alludes to this custom when He says: Woe to thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long ago done penance in sack-cloth and ashes.38

 

 

NAMES OF SORROW FOR SIN

 

 To signify the intensity of this sorrow the name contrition has rightly been given to the detestation of sin of which we speak. The word means the breaking of an object into small parts by means of a stone or some harder substance; and here it is used metaphorically, to signify that our hearts, hardened by pride, are beaten and broken by penance. Hence no other sorrow, not even that which is felt for the death of parents, or children, or for any other calamity, is called contrition. The word is exclusively employed to express the sorrow with which we are overwhelmed by the forfeiture of the grace of God and of our own innocence.

 Contrition, however, is often designated by other names. Sometimes it is called contrition of heart, because the word heart is frequently used in Scripture to express the will. As the movement of the body originates in the heart, so the will is the faculty which governs and controls the other powers of the soul.

 By the holy Fathers it is also called compunction of heart, a hence they preferred to entitle their works on contrition treatises On Compunction of Heart; for as ulcers are lanced with a knife in order to allow the escape of the poisonous matter accumulated within, so the heart, as it were, is pierced with the lance of contrition, to enable it to emit the deadly poison of sin.

 Hence, contrition is called by the Prophet Joel, a rending of the heart. Be converted to me, he says, with all your hearts in fasting, in weeping, in mourning, and rend your hearts.39 *

 

 

Qualities of Sorrow for Sin

 

IT SHOULD BE SUPREME

 

 That sorrow for sins committed should be so profound and supreme that no greater sorrow could be thought of will easily appear from the considerations that follow.

 Perfect contrition is an act of charity, emanating from what is called filial fear; hence it is clear that the measure of contrition and of charity should be the same. Since, therefore, the charity which we cherish towards God, is the most perfect love, it follows that contrition should be the keenest sorrow of the soul. God is to be loved above all things, and whatever separates us from God is therefore to be hated above all things. It is also worthy of note that to charity and contrition the language of Scripture assigns the same extent. Of charity it is said: Thou shalt love the Lord thy God with thy whole heart.40 Of contrition the Lord says through the Prophet: Be converted with your whole heart.41

 Secondly, it is true that of all objects which deserve our love, God is the supreme good, and it is not less true that of all objects which deserve our execration sin is the supreme evil. The same reason, then, which prompts us to confess that God is to be loved above all things, obliges us also of necessity to acknowledge that sin is to be hated above all things. That God is to be loved above all things, so that we should be prepared to sacrifice our lives rather than offend Him, these words of the Lord clearly declare: He that loveth father or mother more than me, is not worthy of me;42 He that will save his life shall lose it.43

 Further, it should be noted that since, as St. Bernard says, there is no limit or measure to charity, or to use his own words, as the measure of loving God is to love Him without measure,44 there should be no limit to the hatred of sin.

 

 

SORROW FOR SIN SHOULD BE INTENSE

 

 Besides, our contrition should be not only the greatest, but also the most intense, and so perfect that it excludes all apathy and indifference; for it is written in Deuteronomy: When thou shalt seek the Lord thy God, thou shalt find him: yet so if thou seek him with all thy heart, and all the affliction of thy soul,45 and in Jeremias: Thou shalt seek me and shalt find me, when thou shalt seek me with all thy heart; and I will be found by thee, saith the Lord.46

 If, however, our contrition be not perfect, it may nevertheless be true and efficacious. For as things which fall under the senses frequently touch the heart more sensibly than things purely spiritual, it sometimes happens that persons feel more intense sorrow for the death of their children than for the grievousness of their sins.

 Our contrition may also be true and efficacious, although unaccompanied by tears. Penitential tears, however, are much to be desired and commended. On this subject St. Augustine has well said: The spirit of Christian charity lives not within you, if you lament the body from which the soul has departed, but lament not the soul from which God has departed.47 To the same effect are the words of the Redeemer above cited: Woe to thee, Corozain, woe to thee, Bethsaida: for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they had long since done penance, in sack-cloth and ashes.48 To establish this truth it will suffice to recall the well known examples of the Ninivites,49 of David,50 of the woman who was a sinner,51 and of the Prince of the Apostles,52 all of whom obtained the pardon of their sins when they implored the mercy of God with abundant tears.

 

 

SORROW FOR SIN SHOULD BE UNIVERSAL

 

 The faithful should be earnestly exhorted and admonished to strive to extend their contrition to each mortal sin. For it is thus that Ezechias describes contrition: I will recount to thee all my years in the bitterness of my soul.53 To recount all our years is to examine our sins one by one in order to have sorrow for them from our hearts In Ezechiel also we read: If the wicked do penance for all his sins, he shall live.54 In this sense St. Augustine says: Let the sinner consider the quality of his sins, as to time, place, variety and person.55

 In this matter, however, the faithful should not despair of the infinite goodness and mercy of God. For since God is most desirous of our salvation, He will not delay to pardon us. With a father's fondness, He embraces the sinner the moment he enters into himself, turns to the Lord, and, having detested all his sins, resolves that later on, as far as he is able, he will call them singly to mind and detest them. The Almighty Himself, by the mouth of His Prophet, commands us to hope, when He says: The wickedness of the wicked shall not hurt him, in what day soever he shall turn from his wickedness.56

 

 

Conditions Required for Contrition

 

 From what has been said we may gather the chief requisites of true contrition. In these the faithful are to be accurately instructed that each may know the means of attaining, and may have a fixed standard by which to determine, how far he may be removed from the perfection of this virtue.

 

 

DETESTATION OF SIN

 

 We must, then, in the first place, detest and deplore all our sins, If our sorrow and detestation extend only to some sins our repentance is not salutary, but feigned and false. Whosoever shall keep the whole law, says St. James, but offend in one point, is become guilty of all.57

 

 

INTENTION OF CONFESSION AND SATISFACTION

 

 In the next place, our contrition must be accompanied with a desire of confessing and satisfying for our sins. Concerning these dispositions we shall treat in their proper place.

 

 

PURPOSE OF AMENDMENT

 

 Thirdly, the penitent must form a fixed and firm purpose of amendment of life. This the Prophet clearly teaches in the following words: If the wicked do penance for all his sins which he hath committed, and keep all my commandments, and do judgment, and justice, living he shall live, and shall not die: I will not remember all his iniquities which he hath done. And a little after: When the wicked turneth himself away from his wickedness which he hath wrought, and doth judgment and justice, he shall save his soul alive. Still further on he adds: Be converted, and do penance for all your iniquities, and iniquity shall not be your ruin. Cast away from you all your transgressions, by which you have transgressed, and make yourselves a new heart and a new spirit.58 To the woman taken in adultery Christ our Lord commanded the same thing: Go thy way, and sin no more;59 and also to the lame man whom He cured at the pool of Bethsaida: Behold, thou art made whole, sin no more.60

 

 

REASONS FOR THESE CONDITIONS

 

 That a sorrow for sin and a firm purpose of avoiding sin for the future are two conditions indispensable to contrition nature and reason clearly show. He who would be reconciled to a friend whom he has wronged must regret to have injured and offended him, and his future conduct must be such as to avoid offending in anything against friendship.

 Furthermore, these are conditions to which man is bound to yield obedience; for the law to which man is subject, be it natural, divine, or human, he is bound to obey. If, therefore, by force or fraud, the penitent has taken anything from his neighbor, he is bound to restitution. Likewise if, by word or deed he has injured his neighbor's honor or reputation, he is under an obligation of repairing the injury by procuring him some advantage or rendering him some service. Well known to all is the maxim of St. Augustine: The sin is not forgiven unless what has been taken away is restored.61

 

 

FORGIVENESS OF INJURIES

 

 Again, not less necessary for contrition than the other chief conditions is a care that it be accompanied by entire forgiveness of the injuries which we may have received from others. This our Lord and Savior admonishes when He declares: If you will forgive men their offenses, your heavenly Father will forgive you also your offenses; but if you still not forgive men, neither will your Father forgive you your offenses.62

 These are the conditions which the faithful should observe as regards contrition. There are other dispositions which, although not essential to true and salutary penance, contribute to render contrition more perfect and complete in its kind, and which pastors will readily discover.*

 

 

The Effects of Contrition

 

 Simply to make known those things which pertain to salvation should not be deemed a full discharge of the duty of pastors; their zeal and industry should be exerted to persuade the people to adopt these truths as their rule of conduct and as the governing principle of their actions. Hence it will be highly useful I often to explain the power and utility of contrition.

 For whereas most other pious practices, such as alms, fasting, prayer and similar holy and commendable works, are sometimes rejected by God on account of the faults of those who perform them, contrition can never be other than pleasing and acceptable to Him. A contrite and humble heart, O God, exclaims the Prophet, thou wilt not despise.63

 Nay more, the same Prophet declares elsewhere that, as soon as we have conceived this contrition in our hearts, our sins are forgiven by God: I said, I will confess my injustice to the Lord, and thou hast forgiven the wickedness of my sin.64 Of this truth we have a figure in the ten lepers, who, when sent by our Lord to the priests, were cured of their leprosy before they had reached them;65 which gives us to understand that such is the efficacy of true contrition, of which we have spoken above, that through it we obtain from the Lord the immediate pardon of all sins.*

 

 

Means of Arousing True Contrition

 

 To move the faithful to contrition, it will be very useful if pastors point out some method by which each one may excite himself to contrition.

 They should all be admonished frequently to examine their consciences, in order to ascertain if they have been faithful in the observance of those things which God and His Church require. Should anyone be conscious of sin, he should immediately accuse himself, humbly solicit pardon from God, and implore time to confess and satisfy for his sins. Above all, let him supplicate the aid of divine grace, in order that he may not relapse into those sins which he now penitently deplores.

 Pastors should also take care that the faithful be excited to a supreme hatred of sin, both because its turpitude and baseness are very great and because it brings us the gravest losses and misfortunes. For sin deprives us of the friendship of God, to whom we are indebted for so many invaluable blessings, and from whom we might have expected and received gifts of still higher value; and along with this it consigns us to eternal death and to torments unending and most severe.

The Second Part of Penance

 

CONFESSION

 

 Having said so much on contrition, we now come to confession, which is another part of Penance. The care and exactness which its exposition demands of pastors must be at once obvious, if we only reflect that most holy persons are firmly persuaded that whatever of piety, of holiness, of religion, has been preserved to our times in the Church, through God's goodness, must be ascribed in great measure to confession. It cannot, therefore, be a matter of surprise that the enemy of the human race, in his efforts to destroy utterly the Catholic Church, should, through the agency of the ministers of his wicked designs, have assailed with all his might this bulwark, as it were, of Christian virtue. It should be shown, therefore, in the first place that the institution of confession is most useful and even necessary to us.

 

 

NECESSITY OF CONFESSION

 

 Contrition, it is true, blots out sin; but who does not know that to effect this it must be so intense, so ardent, so vehement, as to bear a proportion to the magnitude of the crimes which it effaces? This is a degree of contrition which few reach; and hence, in this way, very few indeed could hope to obtain the pardon of their sins. It, therefore, became necessary that the most merciful Lord should provide by some easier means for the common salvation of men; and this He has done in His admirable wisdom, by giving to His Church the keys of the kingdom of heaven.

 According to the doctrine of the Catholic Church a doctrine firmly to be believed and constantly professed by all, if the sinner have a sincere sorrow for his sins and a firm resolution of avoiding them in future, although he bring not with him that contrition which may be sufficient of itself to obtain pardon, all his sins are forgiven and remitted through the power of the keys, when he confesses them properly to the priest. justly, then, do those most holy men, our Fathers, proclaim that by the keys of the Church the gate of heaven is thrown open, a truth which no one can doubt since the Council of Florence has decreed that the effect of Penance is absolution from sin.66 *

 

 

ADVANTAGES OF CONFESSION

 

 To appreciate further the great advantages of confession we may turn to a fact taught by experience. To those who have led immoral lives nothing is found so useful towards a reformation of morals as sometimes to disclose their secret thoughts, all their words and actions, to a prudent and faithful friend, who can assist them by his advice and cooperation. For the same reason it must prove most salutary to those whose minds are agitated by the consciousness of guilt to make known the diseases and wounds of their souls to the priest, as the vicegerent of Christ our Lord, bound to eternal secrecy by the strictest of laws. (In the Sacrament of Penance) they will find immediate remedies, the healing qualities of which will not only remove the present malady, but will also have such a heavenly efficacy in preparing the soul against an easy relapse into the same kind of disease and infirmity.

 Another advantage of confession, which should not be overlooked, is that it contributes powerfully to the preservation of social order. Abolish sacramental confession, and that moment you deluge society with all sorts of secret and heinous crimes - crimes too and others of still greater enormity, which men, once that they have been depraved by vicious habits, will not dread to commit in open day. The salutary shame that attends confession restrains licentiousness, bridles desire and checks wickedness.*

 

 

DEFINITION OF CONFESSION

 

 Having explained the advantages of confession, pastors should next unfold its nature and efficacy. Confession, then, is defined: A sacramental accusation of one's sins, made to obtain pardon by virtue of the keys.

 It is rightly called an accusation, because sins are not to be told as if the sinner boasted of his crimes, as they do who are glad when they have done evil;67 nor are they to be related as stories told for the sake of amusing idle listeners. They are to be confessed as matters of self -accusation, with a desire, as it were, to avenge them on ourselves.

 We confess our sins with a view to obtain pardon. In this respect the tribunal of penance differs from other tribunals, which take cognizance of capital offenses, and before which a confession of guilt does not secure acquittal and pardon, but penalty and punishment.

 The definition of confession by the holy Fathers, although different in words, is substantially the same. Confession, says St. Augustine, is the disclosure of a secret disease with the hope of obtaining pardon;68 and St. Gregory: Confession is a detestation of sins.69 Both of these definitions accord with, and are contained in the preceding definition.*

 

 

CONFESSION INSTITUTED BY CHRIST

 

 In the next place, it is a duty of greatest moment that pastors should unhesitatingly teach that this Sacrament owes its institution to the singular goodness and mercy of our Lord Jesus Christ, who has ordered all things well, and solely with a view to our salvation.

 After His Resurrection He breathed on the Apostles, assembled together, saying: Receive ye the Holy Ghost, whose sins you shall forgive, they are forgiven; and whose sins you shall retain, they are retained.70 Now in giving to priests the power to retain and forgive sins, it is evident that our Lord made them also judges in this matter.

 Our Lord seems to have signified the same thing when, having raised Lazarus from the dead, He commanded His Apostles to loose him from the bands in which he was bound.71 This is the interpretation of St. Augustine. The priests, he says, can now do more: they can exercise greater clemency towards those who confess, and whose sins they forgive. The Lord, in giving over Lazarus, whom He had already raised from the dead, to be loosed by the hands of His disciples, wished us to understand that to priests was given the power of loosing.72

 To this also refers the command given by our Lord to the lepers cured on the way, that they show themselves to the priests, and subject themselves to their judgment.73

 Invested, then, as they are, by our Lord with power to remit and retain sins, priests are evidently appointed judges of the matter on which they are to pronounce; and since, according to the wise remark of the Council of Trent, we cannot form an accurate judgment on any matter, or award to crime a just proportion of punishment without having previously examined and made ourselves well acquainted with the case, it follows that the penitent is obliged to make known to the priests, through the medium of confession, each and every sin.74

 This doctrine the pastors should teach as defined by the holy Council of Trent, and handed down by the uniform doctrine of the Catholic Church. An attentive perusal of the Fathers will present passages throughout their works, proving in the clearest terms that this Sacrament was instituted by our Lord, and that the law of sacramental confession, which, from the Greek, they call exomologesis, and exagoreusis, is to be received as true Gospel teaching.

 If we seek figures in the Old Testament, the different kinds of sacrifices which were offered by the priests for the expiation of different sorts of sins, seem, beyond all doubt, to have reference to confession of sins.

 

 

RITES ADDED BY THE CHURCH

 

 Not only are the faithful to be taught that confession was instituted by our Lord. They are also to be reminded that, by authority of the Church, certain rites and solemn ceremonies have been added which, although not essential to the Sacrament, serve to place its dignity more fully before the eyes of the penitent, and to prepare his soul, so that, kindled with devotion, he may more easily receive the grace of God. When, with uncovered head and bended knees, with eyes fixed on the earth and hands raised in supplication, and with other indications of Christian humility not essential to the Sacrament, we confess our sins, our minds are thus deeply impressed with a clear conviction of the heavenly virtue of the Sacrament, and also of the necessity of most earnestly beseeching and imploring the mercy of God.

The Law of Confession

 

 Nor let it be supposed that, although confession was instituted by our Lord, He did not declare its use to be necessary. The faithful must be impressed with the conviction that he who is dead in sin is to be recalled to spiritual life by means of sacramental confession.

 

 

PROOF OF THE OBLIGATION

 

 This truth is clearly conveyed by our Lord Himself, when, by a most beautiful metaphor, He calls the power of administering this Sacrament, the key of the kingdom of heaven.75 Just as no one can enter any place without the help of him who has the keys, so no one is admitted to heaven unless its gates be unlocked by the priests to whose custody the Lord gave the keys. This power would otherwise be of no use in the Church. If heaven can be entered without the power of the keys, in vain would they to whom the keys were given seek to prevent entrance within its portals.

 This thought was familiar to the mind of St. Augustine. Let no man, he says, say within himself: "I repent in secret to the Lord. God, who has power to pardon me, knows the inmost sentiments of my heart." Was there, then, no reason for saying "whatsoever you loose on earth, shall be loosed in heaven";76 no reason why the keys were given to the Church of God?77 The same doctrine is taught by St. Ambrose in his treatise On Penance, when refuting the heresy of the Novatians who asserted that the power of forgiving sins belonged solely to God.* Who, says he, yields greater reverence to God, he who obeys or he who resists His commands? God commands us to obey His ministers; and by obeying them, we honor God alone.78

 

 

THE AGE AT WHICH THE LAW OF CONFESSION OBLIGES

 

 As the law of confession was no doubt enacted and established by our Lord Himself, it is our duty to ascertain, on whom, at what age, and at what period of the year, it becomes obligatory. According to the canon of the Council of Lateran, which begins: Omnis utriusque sexus, no person is bound by the law of confession until he has arrived at the use of reason, - a time determinable by no fixed number of years.79 It may, however, be laid down as a general principle, that children are bound to go to confession as soon as they are able to discern good from evil, and are capable of malice; for, when a person has arrived at an age when he must begin to attend to the work of his salvation, he is bound to confess his sins to a priest, since there is no other salvation for one whose conscience is burdened with sin.

 

 

AT WHAT TIME THE LAW OF CONFESSION OBLIGES

 

 In the same canon holy Church has defined the period within which we are especially bound to discharge the duty of confession. It commands all the faithful to confess their sins at least once a year. If, however, we consult our eternal interests, we will certainly not neglect to have recourse to confession as often, at least, as we are in danger of death, or undertake to perform any act incompatible with the state of sin, such as to administer or receive the Sacraments. The same rule should be strictly followed when we are apprehensive of forgetting some sin, into which we may have fallen; for we cannot confess sins unless we remember them, neither do we obtain pardon unless our sins are blotted out through sacramental confession.*

The Qualities of Confession

 

 But since in confession many things are to be observed, some of which are essential, some not essential to the Sacrament, all these matters should be carefully treated. Access can easily be had to works and treatises from which an explanation of all these things can be drawn.

 

 

CONFESSION SHOULD BE ENTIRE

 

 Pastors should teach, first of all, that care must be exercised that confession be complete and entire. All mortal sins must be revealed to the priest. Venial sins, which do not separate us from the grace of God, and into which we frequently fall, although they may be usefully confessed, as the experience of the pious proves, may be omitted without sin, and expiated by a variety of other means. Mortal sins, as we have already said, are all to be confessed, even though they be most secret, or be opposed only to the last two Commandments of the Decalogue. Such secret sins often inflict deeper wounds on the soul than those which are committed openly and publicly.

 So the Council of Trent80 has defined, and such has been the constant teaching of the Church, as the Fathers declare. St. Ambrose speaks thus: Without the confession of his sin, no man can be justified from his sin.81 In confirmation of the same doctrine, St. Jerome, on Ecclesiastes, says: If the serpent, the devil, has secretly and without the knowledge of a third person, bitten anyone, and has infused into him the poison of sin; if unwilling to disclose his wound to his brother or master, he is silent and will not do penance, his master, who has a tongue ready to cure him, can render him no service.82 The same doctrine we find in St. Cyprian, in his sermon On the Fallen. Although guiltless, he says, of the heinous crime of sacrificing to idols, or of hazing purchased certificates to that effect; yet, as they entertained the thought of doing so, they should confess it with grief to the priests of God. In fine, such is the unanimous voice and teaching of all the Doctors of the Church.

 In confession we should employ all that care and exactness which we usually bestow upon worldly concerns of great moment, and all our efforts should be directed to the cure of our soul's wounds and to the destruction of the roots of sin. We should not be satisfied with the bare enumeration of our mortal sins, but should mention such circumstances as considerably aggravate or extenuate their malice. Some circumstances are so serious as of themselves to constitute mortal guilt. On no account whatever, therefore, are such circumstances to be omitted. Thus if one man has killed another, he must state whether his victim was a layman or an ecclesiastic. Or, if he has had sinful relations with a woman, he must state whether the female was married or unmarried, a relative or a person consecrated to God by vow. These circumstances change the nature of the sins; so that the first kind of unlawful intercourse is called by theologians simple fornication, the second adultery, the third incest, and the fourth sacrilege. Again, theft is numbered in the catalogue of sins. But if a person has stolen one golden coin, his sin is less grievous than if he had stolen a hundred or two hundred, or an immense sum; and if the stolen money belonged to the Church, the sin would be still more grievous. The same rule applies to the circumstances of time and place, but the examples are too well known from many books to require mention here. Circumstances such as these are, therefore, to be mentioned; but those which do not considerably aggravate the malice of the sin may be lawfully omitted.

 

 

SINS CONCEALED

 

 So important is it that confession be entire that if the penitent confesses only some of his sins and wilfully neglects to accuse himself of others which should be confessed, he not only does not profit by his confession, but involves himself in new guilt. Such an enumeration of sins cannot be called sacramental confession; on the contrary, the penitent must repeat his confession, not omitting to accuse himself of having, under the semblance of confession, profaned the sanctity of the Sacrament.

 

 

SINS FORGOTTEN

 

 But should the confession seem defective, either because the penitent forgot some grievous sins, or because, although intent on confessing all his sins, he did not examine the recesses of his conscience with sufficient accuracy, he is not bound to repeat his confession. It will be sufficient, when he recollects the sins which he had forgotten, to confess them to a priest on a future occasion.

 It should be noted, however, that we are not to examine our consciences with careless indifference, or to be so negligent in recalling our sins as to seem as if unwilling to remember them. Should this have been the case, the confession must by all means be made over again.

 

 

CONFESSION SHOULD BE PLAIN, SIMPLE, SINCERE

 

 In the second place our confession should be plain, simple and undisguised; not artfully made, as is the case with some who seem more intent on defending themselves than on confessing their sins. Our confession should be such as to disclose to the priest a true image of our lives, such as we ourselves know them to be, exhibiting as doubtful that which is doubtful, and, as certain that which is certain. If, then, we neglect to enumerate our sins, or introduce extraneous matter, our confession, it is clear, lacks this quality.

 

 

CONFESSION SHOULD BE PRUDENT, MODEST, ROMCATE

 

 Prudence and modesty in explaining matters of confession are also much to be commended, and a superfluity of words is to be carefully avoided. Whatever is necessary to make known the nature of every sin is to be explained romcately and modestly.

 

CONFESSION SHOULD BE MADE PRIVATELY AND OFTEN

 

 Secrecy as regards confession should be strictly observed, as well by the penitent as by the priest. Hence, no one can, on any account, confess by messenger or letter, because in those cases secrecy would not be possible.

 The faithful should be careful above all to cleanse their consciences from sin by frequent confession. When a person is in mortal sin nothing can be more salutary, so precarious is human life, than to have immediate recourse to confession. But even if we could promise ourselves a long life, yet it would be truly disgraceful that we who are so particular in whatever relates to cleanliness of dress or person, were not at least equally careful in preserving the luster of the soul unsullied from the foul stains of sin.*

The Minister of the Sacrament of Penance

 

THE USUAL MINISTER

 

 We now come to treat of the minister of this Sacrament. That the minister of the Sacrament of Penance must be a priest possessing ordinary or delegated jurisdiction the laws of the Church sufficiently declare. Whoever discharges this sacred function must be invested not only with the power of orders, but also with that of jurisdiction. Of this ministry we have an illustrious proof in these words of our Lord, recorded by St. John: Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained,83 words addressed not to all, but to the Apostles only, to whom, in this function of the ministry, priests succeed.

 This is also most fitting, for as all the grace imparted by this Sacrament is communicated from Christ the Head to His members, they who alone have power to consecrate His true body should alone have power to administer this Sacrament to His mystical body, the faithful, particularly as these are qualified and disposed by means of the Sacrament of Penance to receive the Holy Eucharist.

 The scrupulous care which in the primitive ages of the Church guarded the right of the ordinary priest is easily seen from the ancient decrees of the Fathers, which provided that no Bishop or priest, except in case of great necessity, presume to exercise any function in the parish of another without the authority of him who governed there. This law derives its sanction from the Apostle when he commanded Titus to ordain priests in every city,84 to administer to the faithful the heavenly food of doctrine and of the Sacraments.

 

 

THE MINISTER IN DANGER OF DEATH

 

 In order that none may perish, if there is imminent danger of death, and recourse cannot be had to the proper priest, the Council of Trent teaches that according to the ancient practice of the Church of God it is then lawful for any priest, not only to remit all kinds of sin, whatever faculties they might otherwise require, but also to absolve from excommunication.85

 

 

QUALIFICATIONS OF THE MINISTER

 

 Besides the powers of orders and of jurisdiction, which are of absolute necessity, the minister of this Sacrament, holding as he does the place at once of judge and physician, should be gifted not only with knowledge and erudition, but also with prudence.

 As judge, his knowledge, it is evident, should be more than ordinary, for by it he is to examine into the nature of sins, and among the various kinds of sins to judge which are grievous and which are not, keeping in view the rank and condition of the person.

 As physician he has also occasion for consummate prudence, for to him it belongs to administer to the diseased soul those heating medicines which will not only effect the cure, but prove suitable preservatives against its future contagion.

 The faithful, therefore, will see the great care that each one should take in selecting (as confessor) a priest, who is recommended by integrity of life, by learning and prudence, who is deeply impressed with the awful weight and responsibility of the station which he holds, who understands well the punishment due to every sin, and can also discern who are to be loosed and who to be bound.

 

 

THE CONFESSOR MUST OBSERVE THE SEAL OF CONFESSION

 

 Since each one is most anxious that his sins and defilements should be buried in oblivion, the faithful are to be admonished that there is no reason whatever to apprehend that what is made known in confession will ever be revealed by the priest to anyone, or that by it the penitent can at any time be brought into danger of any sort. The laws of the Church threaten the severest penalties against any priests who would fail to observe a perpetual and religious silence concerning all the sins confessed to them.86 Let the priest, says the great Council of Lateran, take special care, neither by word or sign, nor by any other means whatever, to betray in the least degree the sinner.87 *

Duties of the Confessor towards Various Classes of Penitents

 

 Having treated of the minister of this Sacrament, the order of our matter requires that we next proceed to explain some general heads which are of considerable importance with regard to the use and practice of confession.

 Many of the faithful to whom, as a rule, no time seems to pass so slowly as that which is appointed by the laws of the Church for the duty of confession, are so removed from Christian perfection that, far from bestowing attention on those other matters which are obviously most efficacious in conciliating the favor and friendship of God, they do not even try to remember the sins that are to be confessed to the priest.

 Since, therefore, nothing is to be omitted which can assist the faithful in the important work of salvation, the priest should be careful to observe if the penitent be truly contrite for his sins, and deliberately and firmly resolved to avoid sin for the future.

 

 

THE WELL DISPOSED SHOULD BE EXHORTED TO

THANKSGIVING AND PERSEVERANCE

 

 If the sinner is found to be thus disposed, he is to be admonished and earnestly exhorted to pour out his heart in gratitude to God for so great and so singular a blessing, and to supplicate unceasingly the aid of divine grace, shielded by which he may securely combat his evil propensities.

 He should also be taught not to suffer a day to pass without devoting a portion of it to meditation on some mystery of the Passion of our Lord, and to exciting and inflaming himself to the imitation and most ardent love of his Redeemer. The fruit of such meditation will be to fortify him more and more every day against all the assaults of the devil. For what other reason is there why our courage sinks and our strength fails the moment the enemy makes even the slightest attack on us, but that we neglect by pious meditation to kindle within us the fire of divine love, which animates and invigorates the soul?

 

 

THE INDISPOSED SHOULD BE HELPED

 

 But should the priest perceive that the penitent is not truly contrite, he will endeavor to inspire him with an anxious desire for contrition, inflamed by which he may resolve to ask and implore this heavenly gift from the mercy of God.

 

 

THOSE WHO SEEK TO EXCUSE THEIR SINS

SHOULD BE CORRECTED

 

 The pride of some who seek by vain excuses to justify or extenuate their offenses is carefully to be repressed. If, for instance, a penitent confesses that he was wrought up to anger, and immediately transfers the blame of the excitement to another, who, he complains, was the aggressor, he is to be reminded that such apologies are indications of a proud spirit, and of a man who either thinks lightly of, or is unacquainted with the enormity of his sin, while they serve rather to aggravate than to extenuate his guilt. He who thus labors to justify his conduct seems to say that then only will he exercise patience, when no one injures him - a disposition than which nothing can be more unworthy of a Christian. Instead of lamenting the state of him who inflicted the injury he disregards the grievousness of the sin, and is angry with his brother. Having had an opportunity of honoring God by his exemplary patience, and of correcting a brother by his meekness, he turns the very means of salvation to his own destruction.

 

 

THOSE WHO ARE ASHAMED TO CONFESS THEIR SINS

SHOULD BE INSTRUCTED

 

 Still more pernicious is the fault of those who, yielding to a foolish bashfulness, cannot induce themselves to confess their sins. Such persons are to be encouraged by exhortation, and are to be reminded that there is no reason whatever why they should fear to disclose their sins, that to no one can it appear surprising if persons fall into sin, the common malady of the human race and the natural consequence of human infirmity.

 

 

THE CARELESS SHOULD BE REBUKED

 

 There are others who, either because they seldom confess their sins, or because they have bestowed no care or attention on, the examination of their consciences, do not know well how to begin or end their confession. Such persons deserve to be severely rebuked, and are to be taught that before anyone approaches the tribunal of Penance he should employ every diligence to excite himself to contrition for his sins, and that this he cannot do without endeavoring to know and recollect them severally.

 

 

THE UNPREPARED SHOULD BE DISMISSED OR LED

TO GOOD DISPOSITION

 

 Should the confessor meet persons of this class entirely unprepared, he should dismiss them without harshness, exhorting them in the kindest terms to take some time to reflect on their sins, and then return; but should they declare that they have already done everything in their power to prepare, and there is reason to apprehend that if sent away they may not return, their confession is to be heard, particularly if they manifest some disposition to amend their lives and can be induced to accuse their own negligence and promise to atone for it at another time by a diligent and accurate scrutiny of conscience. In such cases, however, the confessor should proceed with caution. If, after having heard the confession, he is of the opinion that the penitent did not entirely lack diligence in examining his conscience or sorrow in detesting his sins, he may absolve him; but if he has found him deficient in both, he should, as we have already said, admonish him to use greater care in his examination of conscience, and dismiss him as kindly as he can.

 

 

THE PASTOR SHOULD SHOW THE WRONG OF HUMAN RESPECT

 

 But as it sometimes happens that females, who may have forgotten some sin in a former confession, cannot bring themselves to return to the confessor, dreading to expose themselves before the people to the suspicion of having been guilty of something grievous or of looking for the praise of extraordinary piety, the pastor should frequently remind the faithful, both publicly and privately, that no one is gifted with so tenacious a memory as to be able to recollect all his thoughts, words and actions; that the faithful, therefore, should they call to mind some sin which they had previously forgotten, should not be deterred from returning to the priest.* These and many other matters of the same nature demand the attention of priests in confession.

The Third Part of Penance

 

SATISFACTION

 

 Let us now come to the third part of Penance, which is called satisfaction. We shall begin by explaining its nature and efficacy, because the enemies of the Catholic Church have on these subjects taken ample occasion to sow discord and division, to the serious detriment of Christians.

 

 

GENERAL MEANING OF THE WORD "SATISFACTION"

 

 Satisfaction is the full payment of a debt; for that is sufficient or satisfactory to which nothing is wanting. Hence, when we speak of reconciliation to favor, to satisfy means to do what is sufficient to atone to the angered mind for an injury offered; and in this sense satisfaction is nothing more than compensation for an injury done to another. But, to come to the object that now engages us, theologians make use of the word satisfaction to signify the compensation man makes, by offering to God some reparation for the sins he has committed.

 

 

VARIOUS KINDS OF SATISFACTION TO GOD

 

 This sort of satisfaction, since it has several degrees, can be understood in various senses.

 The first and highest degree of satisfaction is that by which whatever we owe to God on account of our sins is paid abundantly, even though He should deal with us according to the strictest rigor of His justice. This degree of satisfaction appeases God and renders Him propitious to us; and it is a satisfaction for which we are indebted to Christ our Lord alone, who paid the price of our sins on the cross, and offered to God a superabundant satisfaction. No created being could have been of such worth as to deliver us from so heavy a debt. He is the propitiation for our sins, says St. John, and not for ours only but also for those of the whole world.88 This satisfaction, therefore, is full and superabundant, perfectly adequate to the debt of all sins committed in this world. It gives to man's actions great worth before God, and without it they would be deserving of no esteem whatever. This David seems to have had in view when, having asked himself, what shall I render to the Lord, for all the things that he hath rendered to me?89 and finding nothing besides this satisfaction, which he expressed by the word chalice, a worthy return for so many and such great favors, he replied: I will take the chalice of salvation, and I will call upon the name of the Lord.90

 There is another kind of satisfaction, which is called canonical, and is performed within a certain fixed period of time. Hence, according to the most ancient practice of the Church, when penitents are absolved from their sins, some penance is imposed, the performance of which is commonly called satisfaction.

 By the same name is called any sort of punishment endured for sin, although not imposed by the priest, but spontaneously undertaken and performed by ourselves.

 

 

ELEMENTS OF SACRAMENTAL SATISFACTION

 

 This, however, does not belong to Penance as a Sacrament. Only that satisfaction constitutes part of the Sacrament which, as we have already said, is offered to God for sins at the command of the priest. Furthermore, it must be accompanied by a deliberate and firm purpose carefully to avoid sin for the future.

 For to satisfy, as some define it, is to pay due honor to God; and this, it is evident, no person can do, who is not entirely resolved to avoid sin. Again, to satisfy is to cut off all occasions of sin, and to close every avenue against its suggestions. In accordance with this idea of satisfaction some have defined it as a cleansing, which effaces whatever defilement may remain in the soul from the stains of sin, and which exempts us from the temporal chastisements due to sin.*

 

 

NECESSITY OF SATISFACTION

 

 Such being the nature of satisfaction, it will not be difficult to convince the faithful of the necessity imposed on the penitent of performing works of satisfaction. They are to be taught that sin carries in its train two evils, the stain and the punishment. Whenever the stain is effaced, the punishment of eternal death is forgiven with the guilt to which it was due; yet, as the Council of Trent declares, the remains of sin and the temporal punishment are not always remitted.91

 Of this the Scriptures afford many conspicuous examples, such as are found in the third chapter of Genesis,92 in the twelfth and twenty-second of Numbers,93 and in many other places. That of David, however, is the best known and most striking. Although the Prophet Nathan had announced to him: The Lord also hath taken away thy sin, thou shalt not die,94 yet David voluntarily subjected himself to the most severe penance, imploring night and day the mercy of God in these words: Wash me yet more from my iniquity, and cleanse me from my sin; for I know my iniquity, and my sin is always before me.95 Thus did he beseech the Lord to pardon not only the crime, but also the punishment due to it, and to restore him, cleansed from the remains of sin, to his former state of purity and integrity. This he besought with most earnest supplications, and yet the Lord punished his transgression with the loss of his adulterous offspring, the rebellion and death of his beloved son Absalom, and with the other chastisements and calamities with which he had previously threatened him.

 In Exodus, too, we read that though the Lord yielded to the prayers of Moses and spared the idolatrous Israelites, yet He threatened the enormity of their crime with heavy chastisement,96 and Moses himself declared that the Lord would take severest vengeance on it, even to the third and fourth generations.

 That such was at all times the doctrine of the holy Fathers in the Catholic Church, their own testimony most clearly proves.*

 

 

Advantages of Satisfaction

 

IT IS REQUIRED BY GOD'S JUSTICE AND MERCY

 

 Why in the Sacrament of Penance, as in that of Baptism, the punishment due to sin is not entirely remitted is admirably explained in these words of the Council of Trent: Divine justice seems to require that they who through ignorance sinned before Baptism, should recover the friendship of God in a different manner from those who, after they have been freed from the thraldom of sin and the devil and have received the gifts of the Holy Ghost, dread not knowingly to violate the temple of God and grieve the Holy Spirit. It is also in keeping with the divine mercy not to remit our sins without any satisfaction, lest, taking occasion hence, and imagining our sins less grievous than they are, we should become injurious, as it were, and contumelious to the Holy Ghost, and should fall into greater enormities, treasuring up to ourselves wrath against the day of wrath. These satisfactory penances have, no doubt, great influence in recalling from and, as it were, bridling against sin, and in rendering the sinner more vigilant and cautious for the future.97

 

 

SATISFACTION ATONES TO THE CHURCH

 

 Furthermore (these satisfactions) serve as testimonies of our sorrow for sin committed, and thus atone to the Church which is grievously insulted by our crimes. God, says St. Augustine, despises not a contrite and humble heart;98 but, as heartfelt grief is generally concealed from others, and is not manifested by words or other signs, wisely, therefore, are penitential times appointed by those who preside over the Church, in order to atone to the Church, in which sins are forgiven.99

 

 

SATISFACTION DETERS OTHERS FROM SIN

 

 Besides, the example presented by our penitential practices serves as a lesson to others, how to regulate their lives and practice piety. Seeing the punishments inflicted on sin, they must feel the necessity of using the greatest circumspection through life, and of correcting their former habits.

 The Church, therefore, with great wisdom ordained that when anyone had committed a public crime, a public penance should be imposed on him, in order that others being deterred by fear, might more carefully avoid sin in future. This has sometimes been observed even with regard to secret sins of more than usual gravity.

 But with regard to public sinners, as we have already said, they were never absolved until they had performed public penance. During the performance of this penance, the pastors poured out prayers to God for their salvation, and ceased not to exhort the penitents to do the same. In this respect, great was the care and solicitude of St. Ambrose, of whom it is related that many who came to the tribunal of Penance with hardened hearts were so softened by his tears as to conceive the sorrow of true contrition.100 But in process of time the severity of ancient discipline was so relaxed and charity grew so cold, that in our days many of the faithful think inward sorrow of soul and grief of heart unnecessary for obtaining pardon, imagining that a mere appearance of sorrow is sufficient.

 

 

BY SATISFACTION WE ARE MADE LIKE UNTO CHRIST

 

 Again, by undergoing these penances we are made like unto Jesus Christ our Head, inasmuch as He Himself suffered and was tempted.101 As St. Bernard observes, nothing can appear so unseemly as a delicate member under a head crowned with thorns.102 To use the words of the Apostle: We are joint-heirs with Christ, yet so if we suffer with him;103 and again, If we be dead with him, we shall live also with him; if we suffer, we shall also reign with him.104

 

 

SATISFACTION HEALS THE WOUNDS OF SIN

 

 St. Bernard also observes that sin produces two effects: a stain on the soul and a wound; that the stain is removed through the mercy of God, while to heal the wound inflicted by sin the remedy of penance is most necessary. When a wound has been healed, some scars remain which demand attention; likewise, with regard to the soul, after the guilt of sin is forgiven, some of its effects remain, from which the soul requires to be cleansed.

 St. Chrysostom fully confirms the same doctrine when he says: It is not enough that the arrow has been extracted from the body; the wound which it inflicted must also be healed. So with regard to the soul, it is not enough that sin has been pardoned; the wound which it has left must also be healed by penance.105

 St. Augustine also frequently teaches that penance exhibits at once the mercy and the justice of God, - His mercy by which He pardons sin and the eternal punishment due to sin; His justice by which He exacts temporary punishment from the sinner.106

 

 

SATISFACTION DISARMS THE DIVINE VENGEANCE

 

 Finally, the punishment which the sinner endures disarms the vengeance of God and averts the punishments decreed against us. Thus the Apostle says: If we would judge ourselves, we should not be judged; but whilst we are judged, we are chastised by the Lord, that we be not condemned with this world.107 If all this is explained to the faithful, it must have great influence in exciting them to perform works of penance.

 

 

Source of the Efficacy of Satisfactory Works

 

 Of the great efficacy of penance we may form some idea, if we reflect that it arises entirely from the merits of the Passion of Christ our Lord. It is His Passion that imparts to our good actions two greatest advantages: the first, that we may merit the rewards of eternal glory, so that a cup of cold water given in His name shall not be without its reward;108 the second, that we may be able to satisfy for our sins.

 Nor does this lessen the most perfect and superabundant satisfaction of Christ our Lord, but, on the contrary, renders it still more conspicuous and illustrious. For the grace of Christ is seen to abound more, inasmuch as it communicates to us not only what He merited and paid of Himself alone, but also what as Head, He merited and paid in His members, that is, in holy and just men. Hence it can be seen how such great weight and dignity belong to the good actions of the pious. For Christ our Lord continually infuses His grace into the devout soul united to Him by charity, as the head to the members, or as the vine through the branches. This grace always precedes, accompanies and follows our good works, and without it we can have no merit, nor can we at all satisfy God.

 Hence it is that nothing seems wanting to the just. Through their works done by the power of God, they are able, on the one hand, to satisfy God's law, as far as their human and mortal condition will allow; and, on the other hand, they can merit eternal life, to the fruition of which they will be admitted if they die in the state of God's grace. Well known are the words of the Savior: He that shall drink of the water that I will give him, shall not thirst for ever; but the water that I will give him shall become in him a fountain of water, springing up into life everlasting.109

 

 

Conditions for Satisfaction

 

 In satisfaction two things are particularly required: the one, that he who satisfies be in a state of grace, the friend of God, since works done without faith and charity cannot be acceptable to God; the other, that the works performed be such as are of their own nature painful or laborious. They are a compensation for past sins, and, to use the words of the holy martyr Cyprian, the redeemers, as it were, of past sins,110 and must, therefore, in some way be disagreeable.

 It does not, however, always follow that they are painful or laborious to those who undergo them. The influence of habit, or the intensity of divine love, frequently renders the soul insensible to things the most difficult. Such works, however, do not therefore cease to be satisfactory. It is the privilege of the children of God to be so inflamed with His love, that while undergoing the most cruel tortures, they are either almost insensible to them, or bear them all with the greatest joy.*

 

 

WORKS OF SATISFACTION ARE OF THREE KINDS

 

 Pastors should teach that all kinds of satisfaction are reducible to three heads: prayer, fasting and almsdeeds, which correspond to three kinds of goods which we have received from God, those of the soul, those of the body and what are called external goods.

 Nothing can be more effectual in uprooting all sin from the soul than these three kinds of satisfaction. For since whatever is in the world is the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life,111 everyone can see that to these three causes of disease are opposed also three remedies. To the first is opposed fasting; to the second, almsdeeds; to the third, prayer.

 Moreover, if we consider those whom our sins injure, we shall easily perceive why all kinds of satisfaction are reduced especially to these three. For those (we offend by our sins) are: God, our neighbor and ourselves. God we appease by prayer, our neighbor we satisfy by alms, and ourselves we chastise by fasting.

 As this life is checkered by many and various afflictions, the faithful are to be particularly reminded that those who patiently bear all the trials and afflictions coming from the hand of God acquire abundant satisfaction and merit; whereas those who suffer with reluctance and impatience deprive themselves of all the fruits of satisfaction, merely enduring the punishment which the just judgment of God inflicts upon their sins.*

 

 

ONE CAN SATISFY FOR ANOTHER

 

 In this the supreme mercy and goodness of God deserve our grateful acknowledgment and praise, that He has granted to our frailty the privilege that one may satisfy for another. This, however, is a privilege which is confined to the satisfactory part of Penance alone. As regards contrition and confession, no one is able to be contrite for another; but those who are in the state of grace may pay for others what is due to God, and thus we may be said in some measure to bear each other's burdens.112

 This is a doctrine on which the faithful cannot for a moment entertain a doubt, since we profess in the Apostle's Creed our belief in the Communion of Saints. For since we are all reborn to Christ in the same cleansing waters of Baptism and are partakers of the same Sacraments, and, above all, are nourished with the same body and blood of Christ our Lord, as our food and drink, we are all, it is manifest, members of the same body. As then the foot does not perform its functions solely for itself, but also for the sake of the eyes, and as the eyes see not only for their own sake, but for the general good of all the members, so also works of satisfaction must be considered common to us all.

 This, however, is not true in reference to all the advantages to be derived from satisfaction. For works of satisfaction are also medicinal, and are so many remedies prescribed to the penitent to heal the depraved affections of the soul. It is clear that those who do not satisfy for themselves can have no share in this fruit of penance.*

 These three parts of Penance, contrition, confession and satisfaction, should be fully and clearly explained.

 

 

Duties of the Confessor as Regards Satisfaction

 

RESTITUTION MUST BE INSISTED ON

 

 Above all, priests should be very careful not to give absolution to any penitent, whose confession they have heard, without obliging him to make full satisfaction for any injury to his neighbor's goods or character for which he seems responsible. No person is to be absolved until he has first faithfully promised to restore all that belongs to others.

 But as there are many who readily promise to comply with their duty in this respect, yet are deliberately determined never to fulfill their promises, these persons should be obliged to make restitution, and the words of the Apostle are to be frequently pressed upon their minds: He that stole, let him now steal no more; but rather let him labor, working with his hands the thing which is good, that he may have something to give to him that suffers need.113

 

 

QUANTITY AND QUALITY OF PENANCES SHOULD

BE REASONABLE

 

 In imposing penance priests should do nothing arbitrarily, but should be guided solely by justice, prudence and piety. In order to show that they follow this rule, and also to impress more deeply on the mind of the penitent the enormity of his sin, it will be useful sometimes to remind him of the severe punishments inflicted by the ancient penitential canons, as they are called, for certain sins. The nature of the sin, therefore, will regulate the extent of the satisfaction.

 No satisfaction can be more salutary than to require of the penitent to devote, for a certain number of days, some time to prayer, not omitting to pray to God in behalf of all mankind, and particularly for those who have departed this life in the Lord.

 

 

VOLUNTARY WORKS OF PENANCE SHOULD BE RECOMMENDED

 

 Penitents should also be exhorted to undertake of their own accord the frequent performance of the penances imposed by the confessor, and thus so to conduct their lives that, having faith fully complied with everything which the Sacrament of Penance demands, they may never cease earnestly to practice the virtue of penance.

 

 

PUBLIC PENANCES SHOULD SOMETIMES BE GIVEN

 

 Should it be deemed proper sometimes to visit public crimes with public penance, and should the penitent express great reluctance or seek to escape from its performance, he should not be listened to too readily, but should be persuaded to embrace with cheerfulness and readiness that which will be so salutary to himself and to others.

 

 

Admonition

 

 These things concerning the Sacrament of Penance and its several parts should be taught in such a manner as to enable the faithful not only to understand them perfectly, but also, with the Lord's help, to resolve to put them in practice piously and religiously.

THE SACRAMENT OF EXTREME UNCTION
 

IMPORTANCE OF INSTRUCTION ON EXTREME UNCTION
 

 In all thy works, the Scriptures teach, remember thy last end, and thou shalt never sin,1 words which convey to the pastor a silent admonition to omit no opportunity of exhorting the faithful to constant meditation on death. The Sacrament of Extreme Unction, because inseparably associated with recollection of the day of death, should, it is obvious, form a subject of frequent instruction, not only because it is right to explain the mysteries of salvation, but also because death, the inevitable doom of all men, when recalled to the minds of the faithful, represses depraved passion. Thus shall they be less disturbed by the approach of death, and will pour forth their gratitude in endless praises to God, who has not only opened to us the way to true life in the Sacrament of Baptism, but has also instituted that of Extreme Unction, to afford us, when departing this mortal life, an easier way to heaven.

Names of this Sacrament

 

 In explaining what is more necessary on this subject we shall follow almost the same order observed in the exposition of the other Sacraments. Hence we shall first show that this Sacrament is called Extreme Unction, because among all the unctions prescribed by our Lord to His Church, this is the last to be administered.

 For this reason it was also called by our predecessors in the faith, the Sacrament of the anointing of the sick, and also the Sacrament of the dying, names which easily turn the minds of the faithful to the remembrance of that last hour.

Extreme Unction Is a True Sacrament

 

 That Extreme Unction is strictly speaking a Sacrament, is first to be explained; and this the words of St. James the Apostle, promulgating the law of this Sacrament, clearly establish. Is any man, he says, sick amongst you? Let him bring in the priests of the church, and let them. pray over him, anointing him with oil in the name of the Lord: and the Prayer of faith shall save the sick man and the Lord shall raise him up; and if he be in sins, they shall be forgiven him.2 When the Apostle says that sins are forgiven, he ascribes to Extreme Unction the nature and efficacy of a Sacrament.

 That such has been at all times the doctrine of the Catholic Church on Extreme Unction, many Councils testify, and the Council of Trent denounces anathema against all who presume to teach or think otherwise.3 Innocent I also recommends this Sacrament with great earnestness to the attention of the faithful.4

 

 

Extreme Unction Is But One Sacrament

 

 Pastors, therefore, should teach that Extreme Unction is a true Sacrament, and that, although administered with many anointings, each given with a peculiar prayer, and under a peculiar form, it constitutes not many, but one Sacrament. It is one, however, not in the sense that it is composed of inseparable parts, but because each of the parts contributes to its perfection, as is the case with every object composed of many parts. As a house which consists of a great variety of parts derives its perfection from unity of plan, so is this Sacrament, although composed of many and different things and words, but one sign, and it effects only that one thing of which it is the sign.*

 

Essential Parts of Extreme Unction

 

 Pastors should also teach what are the component parts of this Sacrament, its matter and form. These St. James does not omit, and each is replete with its own peculiar mysteries.5

 

 

THE MATTER OF EXTREME UNCTION

 

 Its element, then, or matter, as defined by Councils, particularly by the Council of Trent, consists of oil consecrated by the Bishop. Not any kind of oil extracted from fatty or greasy substances, but olive oil alone (can be the matter of this Sacrament).

 Thus its matter is most significant of what is inwardly effected in the soul by the Sacrament. Oil is very efficacious in soothing bodily pain, and the power of this Sacrament lessens the pain and anguish of the soul. Oil also restores health, brings joy, feeds light, and is very efficacious in refreshing bodily fatigue. All these effects signify what the divine-power accomplishes in the sick man through the administration of this Sacrament. So much will suffice in explanation of the matter.

 

 

THE FORM OF EXTREME UNCTION

 

 The form of the Sacrament is the word and solemn prayer which the priest uses at each anointing: By this Holy Unction may God pardon thee whatever sins thou hast committed by the evil use of sight, smell or touch.

 That this is the true form of this Sacrament we learn from these words of St. James: Let them pray over him . . . and the prayer of faith shall save the sick man.6 Hence we can see that the form is to be applied by way of prayer. The Apostle does not say of what particular words that prayer is to consist; but this form has been handed down to us by the faithful tradition of the Fathers, so that all the Churches retain the form observed by the Church of Rome, the mother and mistress of all Churches. Some, it is true, alter a few words, as when for God pardon thee, they say (God) remit, or (God) spare, and sometimes, May (God) remedy all the evil thou hast committed. But as there is no change of meaning, it is clear that all religiously observe the same form.

 It should not excite surprise that, while the form of each of the other Sacraments either absolutely signifies what it expresses, such as I baptize thee, or I sign thee with the sign of the cross, or is pronounced, as it were, by way of command, as in administering Holy Orders, Receive power, the form of Extreme Unction alone is expressed by way of prayer. Wisely has it been so appointed. For since this Sacrament is administered not only for the spiritual grace which it bestows, but also for the recovery of health, which, however, is not always obtained, we therefore use a deprecative form, in order to implore of God's mercy what the virtue of the Sacrament does not always and uniformly effect.

 

 

THE CEREMONIES OF EXTREME UNCTION

 

 In the administration of this Sacrament special rites are also used, consisting principally of prayers offered by the priest for the recovery of the sick person. There is no Sacrament, the administration of which is accompanied with more numerous prayers; and with good reason, for at that moment more than ever the faithful require the assistance of pious prayers. All who may be present, and especially the pastor, should pour out their fervent aspirations to God, and earnestly commend to His mercy the life and salvation of the sufferer.*

Institution of Extreme Unction

 

 Having thus proved that Extreme Unction is truly and properly to be numbered among the Sacraments, we rightly infer that it owes its institution to Christ our Lord. It was subsequently made known and promulgated to the faithful by the Apostle St. James.

 Our Saviour Himself, however, seems to have given some indication of it, when He sent His disciples two and two before Him; for the Evangelist informs us that going forth, they preached that all should do penance; and they cast out many, devils, and anointed with oil many who were sick, and healed them.7

 This anointing cannot be supposed to have been invented by the Apostles, but was commanded by our Lord. Nor did its power arise from any natural virtue. Its efficacy, we must believe, was mystical, having been instituted to heal the maladies of the soul, rather than to cure the diseases of the body. This is the doctrine taught by St. Denis, St. Ambrose, St. Chrysostom and St. Gregory the Great; so that it cannot be at all doubted that Extreme Unction is to be recognized and venerated as one of the seven Sacraments of the Catholic Church.*

The Subject of Extreme Unction

 

 But although instituted for the use of all, Extreme Unction is not to be administered indiscriminately to all.

 

 

THE SUBJECT MUST BE IN DANGER OF DEATH

 

 In the first place, it is not to be administered to persons in sound health, according to these words of St. James: Is anyone sick amongst you?8 This is also proved by the fact that Extreme Unction was instituted as a remedy not only for the diseases of the soul, but also for those of the body. Now only the sick need a remedy, and therefore this Sacrament is to be administered to those only whose malady is such as to excite apprehensions of approaching death.

 It is, however, a very grievous sin to defer the Holy Unction until, all hope of recovery being lost, life begins to ebb, and the sick person is fast verging into a state of insensibility. It is obvious that if the Sacrament is administered while consciousness and reason are yet unimpaired, and the mind is capable of eliciting acts of faith and of directing the will to sentiments of piety, a more abundant participation of its graces must be received. Though this heavenly medicine is in itself always salutary, pastors should be careful to apply it when its efficacy can be aided by the piety and devotion of the sick person.

 

 

THE DANGER MUST ARISE FROM SICKNESS

 

 Extreme Unction, then, can be administered to no one who is not dangerously sick; not even to those who are in danger of death, as when they undertake a perilous voyage, or enter into battle with the sure prospect of death, or have been condemned to death and are on the way to execution.

 

 

THE PERSON ANOINTED MUST HAVE ATTAINED

THE USE OF REASON

 

 Furthermore, all those who have not the use of reason are not fit subjects for this Sacrament; and likewise children who, having committed no sins, do not need the Sacrament as a remedy against the remains of sin. The same is true of idiots and insane persons, unless they give indications in their lucid intervals of a disposition to piety, and express a desire to be anointed. To persons who from their birth never enjoyed the use of reason this Sacrament is not to be administered; but if a sick person, while in the possession of his faculties, expresses a wish to receive Extreme Unction and afterwards becomes delirious he is to be anointed.*

Administration of Extreme Unction

 

 The Sacred Unction is to be applied not to the entire body, but to the organs of sense only, - to the eyes, on account of sight; to the ears, on account of hearing; to the nostrils, on account of smell; to the mouth, on account of taste and speech; to the hands, on account of touch. The sense of touch, it is true, is diffused throughout the entire body, yet it is more developed in the hands.

 This manner of administering Extreme Unction is observed throughout the universal Church, and is in keeping with the medicinal nature of the Sacrament. As in corporal disease, although the malady affects the entire body, yet the cure is applied to that part only which is the seat and origin of the disease; so likewise this Sacrament is applied not to the entire body, but to those members in which the power of sensation is most conspicuous, and also to the loins, which are, as it were, the seat of concupiscence, and to the feet, by which we move from one place to another.

 Here it is to be observed that, during the same illness, and while the danger of dying continues the same, the sick person is to be anointed but once. Should he, however, recover after he has been anointed, he may receive the aid of this Sacrament as often as he shall have relapsed into the same, danger of death. This Sacrament, therefore, is evidently to be numbered among those which may be repeated.*

Dispositions for the Reception of Extreme Unction

 

 As all care should be taken that nothing impede the grace of the Sacrament, and as nothing is more opposed to it than the consciousness of mortal guilt, the constant practice of the Catholic Church must be observed of administering the Sacrament of Penance and the Eucharist before Extreme Unction.

 And next, let parish priests strive to persuade the sick person to receive this Sacrament from the priest with the same faith with which those of old who were to be healed by the Apostles used to present themselves. But the salvation of his soul is to be the first object of the sick man's wishes, and after that the health of the body, with this qualification, if it be for the good of his soul.

 Nor should the faithful doubt that those holy and solemn prayers which are used by the priest, not in his own person, but in that of the Church and of our Lord Jesus Christ, are heard by God; and they are most particularly to be exhorted on this one point, to take care that the Sacrament of this most salutary oil be administered to them holily and religiously, when the sharper conflict seems at hand, and the energies of the mind as well as of the body appear to be failing.

The Minister of Extreme Unction

 

 Who the minister of Extreme Unction is we learn from the same Apostle that promulgated the law of the Lord; for he says: Let him bring in the priests9 * (presbyters). By which name, as the Council of Trent has well explained,10 he does not mean persons advanced in years, or of chief authority among the people, but priests who have been duly ordained by Bishops with the imposition of hands.11

 To the priest, therefore, has been committed the administration of this Sacrament; not, however, to every priest, as holy Church has decreed, but to the proper pastor who has jurisdiction, or to another authorized by him to discharge this office.

 In this, however, as also in the administration of the other Sacraments, it is to be most distinctly remembered that the priest is the representative of Christ our Lord, and of His spouse, holy Church.*

The Effects of Extreme Unction

 

 The advantages we receive from this Sacrament are also to be accurately explained, so that if nothing else can allure the faithful to its reception, they may be induced at least by its utility; for we are naturally disposed to measure almost all things by our interests.

 Pastors, therefore, should teach that by this Sacrament is imparted grace that remits sins, and especially lighter, or as they are commonly called, venial sins; for mortal sins are removed by the Sacrament of Penance. Extreme Unction was not instituted primarily for the remission of grave offences; only Baptism and Penance accomplish this directly.

 Another advantage of the Sacred Unction is that it liberates the soul from the langour and infirmity which it contracted from sins, and from all the other remains of sin. The time most opportune for this cure is when we are afflicted with severe illness and danger to life impends, for it has been implanted in man by nature to dread no human visitation so much as death. This dread is greatly augmented by the recollection of our past sins, especially if our conscience accuses us of grave offences; for it is written: They shall come with fear at the thought of their sins, and their iniquities shall stand against them to convict them.12 Another source of vehement anguish is the anxious thought that we must soon afterwards stand before the judgment seat of God, who will pass on us a sentence of strictest justice according to our deserts. It often happens that, struck with this terror, the faithful feel themselves deeply agitated; and nothing conduces more to a tranquil death than to banish sadness, await with a joyous mind the coming of our Lord, and be ready willingly to surrender the deposit entrusted whenever it shall be His will to demand it back. To free the minds of the faithful from this solicitude, and fill the soul with pious and holy joy is, then, an effect of the Sacrament of Extreme Unction.

 From it, moreover, we derive another advantage, which may justly be deemed the greatest of all. For although the enemy of the human race never ceases, while we live, to meditate our ruin and destruction, yet at no time does he more violently use every effort utterly to destroy us, and, if possible, deprive us of all hope of the divine mercy, than when he sees the last day of life approach. Therefore arms and strength are supplied to the faithful in this Sacrament to enable them to break the violence and impetuosity of the adversary, and to fight bravely against him; for the soul of the sick is relieved and encouraged by the hope of the divine goodness, strengthened by which it bears more lightly all the burdens of sickness, and eludes with greater ease the artifice and cunning of the devil who lies in wait for it.

 Finally, the recovery of health, if indeed advantageous, is another effect of this Sacrament. And if in our days the sick obtain this effect less frequently, this is to be attributed, not to any defect of the Sacrament, but rather to the weaker faith of a great part of those who are anointed with the sacred oil, or by whom it is administered; for the Evangelist bears witness that the Lord wrought not many miracles among His own, because of their unbelief.13

 It may also be truly said that the Christian religion, since it has struck its roots more deeply in the minds of men, stands now less in need of the aids of such miracles than it did formerly, at the commencement of the rising Church. Nevertheless, faith should be strongly excited in this respect, and whatever it may please God in His wisdom to do with regard to the health of the body, the faithful ought to rely on a sure hope of attaining, by virtue of this sacred oil, health of the soul, and of experiencing, should the hour of their departure from life be at hand, the fruit of that glorious assurance: Blessed are the dead who die in the Lord.14 *

 

 

Admonition

 

 We have thus explained romcately the Sacrament of Extreme Unction. But if these points are developed by the pastor at greater length and with the care the subject demands, it is not to be doubted that the faithful will derive very great fruit of piety from his instruction. 

THE SACRAMENT OF HOLY ORDERS

 

IMPORTANCE OF INSTRUCTION ON THIS SACRAMENT

 

 If one attentively considers the nature and essence of the other Sacraments, it will readily be seen that they all depend on the Sacrament of Orders to such an extent that without it some of them could not be constituted or administered at all; while others would be deprived of all their solemn ceremonies, as well as of a certain part of the religious respect and exterior honor accorded to them. Wherefore in continuing the exposition of the doctrine of the Sacraments, it will be necessary for pastors to bear in mind that it is their duty to explain with even special care the Sacrament of Orders.

 This explanation will be highly advantageous. First of all to the pastor himself, then to all those who have entered on the ecclesiastical state, and finally to the people in general. To the pastor himself, because by treating of this subject he himself will be more deeply moved to stir up within him the grace he has received in this Sacrament; to those who have been called to the portion of the Lord,* partly by animating them with a like spirit of piety, and partly by affording them an opportunity of acquiring a knowledge of such things as will enable them all the more easily to advance to higher orders; to the rest of the faithful, first, because it enables them to understand the respect due to the Church's ministers, and secondly, because as it often happens that many may be present who have destined their children, while yet young, for the Church's service, or who desire to embrace that life themselves, it is far from right that such persons should be unacquainted with the principal truths regarding this particular state.

 

 

Dignity of this Sacrament

 

 In the first place, then, the faithful should be shown how great is the dignity and excellence of this Sacrament considered in its highest degree, the priesthood.

 Bishops and priests being, as they are, God's interpreters and ambassadors, empowered in His name to teach mankind the divine law and the rules of conduct, and holding, as they do, His place on earth, it is evident that no nobler function than theirs can be imagined. justly, therefore, are they called not only Angels, but even gods., because of the fact that they exercise in our midst the power and prerogatives of the immortal God.

 In all ages, priests have been held in the highest honor; yet the priests of the New Testament far exceed all others. For the power of consecrating and offering the body and blood of our Lord and of forgiving sins, which has been conferred on them, not only has nothing equal or like to it on earth, but even surpasses human reason and understanding.

 And as our Saviour was sent by His Father,1 and as the Apostles and disciples were sent into the whole world by Christ our Lord,2 so priests are daily sent with the same powers, for the perfecting of the saints, for the work of the ministry, and the edifying of the body of Christ.3

Requirements in Candidates for Orders

 

HOLINESS, KNOWLEDGE, PRUDENCE

 

 The burden of this great office, therefore, should not be rashly imposed on anyone, but is to be conferred on those only who by their holiness of life, their knowledge, faith and prudence, are able to bear it.

 

 

DIVINE CALL

 

 Let no one take the honour to himself, but he that is called by God as Aaron was;4 and they are called by God who are called by the lawful ministers of His Church. It is to those who arrogantly intrude themselves into this ministry that the Lord must be understood to refer when He says: I did not send prophets, yet they ran.5 Nothing can be more unhappy and wretched than such a class of men as this, and nothing more calamitous to the Church of God.

 

 

RIGHT INTENTION

 

 In every action we undertake it is of the highest importance to have a good motive in view, for if the motive is good, the rest proceeds harmoniously. The candidate for Holy Orders, therefore, should first of all be admonished to entertain no purpose unworthy of so exalted an office.

 This subject demands all the greater attention, since in these days the faithful often sin gravely in this respect. Some there are who embrace this state to secure the necessaries of life, and who, consequently, seek in the priesthood, just as other men do in the lowest walks of life, nothing more or less than gain. Though both the natural and divine law lay down, as the Apostle remarks, that he who serves the altar should live by the altar;6 yet to approach the altar for the sake of gain and money is one of the very gravest of sacrileges.

 Some are attracted to the priesthood by ambition and love of honors; while there are others who desire to be ordained simply in order that they may abound in riches, as is proved by the fact that unless some wealthy benefice were conferred on them, they would not dream of receiving Holy Orders. It is such as these that our Saviour describes as hirelings, who, in the words of Ezechiel, feed themselves and not the sheep,7 and whose baseness and dishonesty have not only brought great disgrace on the ecclesiastical state, so much so that hardly anything is now more vile and contemptible in the eyes of the faithful, but also end in this, that they derive no other fruit from their priesthood than was derived by Judas from the Apostleship, which only brought him everlasting destruction.

 But they, on the other hand, who are lawfully called by God. and who undertake the ecclesiastical state with the single motive of promoting the honor of God, are truly said to enter the Church by the door.

 This, however, must not be understood as if the same law did not bind all men equally. Men have been created to honor God, and this the faithful in particular, who have obtained the grace of Baptism, should do with their whole heart, their whole soul, and with all their strength.

 But those who desire to receive the Sacrament of Orders, should aim not only at seeking the glory of God in all things - an obligation admittedly common to all men, and particularly to the faithful - but also to serve Him in holiness and justice in whatever sphere of His ministry they may be placed. just as in the army all the soldiers obey the general's orders, though they all have not the same functions to discharge, one being a centurion,* another a prefect, so in like manner, though all the faithful should diligently practice piety and innocence, which are the chief means of honoring God, yet they who are in Holy Orders have certain special duties and functions to discharge in the Church. Thus they offer Sacrifice for themselves and for all the people; they explain God's law and exhort and form the faithful to observe it promptly and cheerfully; they administer the Sacraments of Christ our Lord by means of which all grace is conferred and increased; and, in a word, they are separated from the rest of the people to fill by far the greatest and noblest of all ministries.

The Twofold Power Conferred by this Sacrament

 

 Having explained all this, the pastor should now turn his attention to the special properties of this Sacrament, so that the faithful who desire to enter into the ecclesiastical state may understand the nature of the office to which they are called and the extent of the power bestowed by God on the Church and her ministers.

 This power is twofold: the powers of orders and the power of jurisdiction. The power of orders has for its object the real body of Christ our Lord in the Blessed Eucharist. The power of jurisdiction refers altogether to the mystical body of Christ. The scope of this power is to govern and rule the Christian people, and lead them to the unending bliss of heaven.

 

 

THE POWER OF ORDERS

 

 The power of orders not only embraces the power of consecrating the Eucharist, but also fits and prepares the souls of men for its reception. It also embraces all else that can have any reference to the Eucharist. Regarding this power numerous passages of Sacred Scripture may be adduced; but the weightiest and most striking are those which are read in St. John and St. Matthew: As the Father, says our Lord, has sent me I also send you. . . . . Receive ye the Holy Spirit; whose sins you shall forgive they are forgiven them, and whose sins you shall retain they are retained; and: Amen, I say to you, whatsoever you shall bind upon earth shall be bound also in heaven; and whatsoever you shall loose upon earth shall be loosed also in heaven.8 These texts, when expounded by pastors, in accordance with the teaching and authority of the Fathers, will throw great light on this truth.

 

 

GREATNESS OF THIS POWER

 

 This power far excels that given under the law of nature to certain ones who had charge of sacred things. The period previous to the written law must have had its priesthood and its spiritual power,* since it is certain that it had its law; for these two, as the Apostle testifies, are so closely connected that if the priesthood is transferred, the law must necessarily be transferred also.9 Guided, therefore, by a natural instinct, men recognized that God is to be worshipped; and hence it follows that in every nation some, whose power might in a certain sense be called spiritual, were given the care of sacred things and of divine worship.

 This power was also possessed by the Jews; but though it was superior in dignity to that with which priests were invested under the law of nature, yet it must be regarded as far inferior to the spiritual power that is found in the New Law. For the latter is heavenly, and surpasses all the power of Angels; it is derived not from the Mosaic priesthood, but from Christ our Lord who was a priest, not according to the order of Aaron, but according to the order of Melchisedech.10 For He it is who, Himself endowed with the supreme power of granting grace and remitting sins, left to His Church this power, although He limited it in extent and attached it to the Sacraments.

 

Names of this Sacrament

 

 Hence to exercise this power certain ministers are appointed and solemnly consecrated, which consecration is called the Sacrament of Orders, or Sacred Ordination. The Fathers used this word, which in itself has a most extensive signification, to show the dignity and excellence of God's ministers.

 In fact, order, when understood in its strict meaning and acceptation, is the arrangement of superior and inferior things so disposed as to stand in mutual relation towards each other. Now as in this ministry there are many grades and various functions, and as all these are disposed and arranged according to a definite plan, the name Order has been well and properly applied to it.

Holy Orders Is a Sacrament

 

 That Sacred Ordination is to be numbered among the Sacraments of the Church, the Council of Trent11 has established by the same line of reasoning as we have already used several times. Since a Sacrament is a sign of a sacred thing, and since the outward action in this consecration denotes the grace and power bestowed on him who is consecrated, it becomes clearly evident that Order must be truly and properly regarded as a Sacrament. Thus the Bishop, handing to him who is being ordained a chalice with wine and water, and a paten with bread, says: Receive the power of offering sacrifice, etc. In these words, pronounced along with the application of the matter, the Church has always taught that the power of consecrating the Eucharist is conferred, and that a character is impressed on the soul which brings with it grace necessary for the due and proper discharge of that office, as the Apostle declares thus: I admonish thee that thou stir up the grace of God which is in thee, by the imposition of my hands; for God has not given us the spirit of fear, but of power, and of love, and of sobriety.12 *

 

Number of Orders

 

 Now, to use the words of the holy Council: The ministry of so sublime a priesthood being a thing all divine, it is but befitting its worthier and more reverent exercise that in the Church's well ordered disposition there should be several different orders of ministers destined to assist the Priesthood by virtue of their office, - orders arranged in such a way that those who have already received clerical tonsure should be raised, step by step, from the lower to the higher orders.13

 It should be taught, therefore, that these orders are seven in number, and that this has been the constant teaching of the Catholic Church. These orders are called: porter, lector, exorcist, acolyte, subdeacon, deacon and priest.

 That the number of ministers was wisely established thus may be proved by considering the various offices that are necessary for the celebration of the Holy Sacrifice of the Mass and the consecration and administration of the Blessed Eucharist, this being the principal scope of their institution.

 They are divided into major or sacred, and minor orders. The major or sacred orders are priesthood, deaconship and subdeaconship; while the minor orders are those of acolyte, exorcist, lector and porter, concerning each of which we shall now say a few words so that the pastor may be able to explain them to those especially whom he knows to be about to receive any of the orders in question.*

Tonsure

 

 In the beginning should be explained first tonsure, and it should be shown that this is a sort of preparation for the reception of orders. As men are prepared for Baptism by exorcisms and for Matrimony by engagement, so to those who dedicate themselves to God by tonsure the way is opened that leads to the Sacrament of Orders; for by the cutting off of hair is signified the character and disposition of him who desires to devote himself to the sacred ministry.

 

 

THE NAME "CLERIC"

 

 Regarding the name cleric,* which is then given him for the first time, it is derived from the fact that he thereby begins to take the Lord for his lot and inheritance, just as those, who among the Jews were attached to the service of God, were forbidden by the Lord to have any part of the ground that would be distributed in the land of promise: I he said, am thy portion and inheritance.14 And although these words are true of all the faithful, yet it is certain that they apply in a special way to those who consecrate themselves to the service of God.

 

 

ORIGIN AND MEANING OF TONSURE

 

 The hair of the head is cut off in the form of a crown. It should be always worn thus, and should be enlarged according as one is advanced to higher orders.

 The Church teaches that this usage is derived from Apostolic origin, as mention is made of it by the most ancient and authoritative Fathers, such as St. Denis the Areopagite, St. Augustine and St. Jerome.15

 It is said that the Prince of the Apostles first introduced this usage in memory of the crown of thorns which was put upon our Saviour's head, so that the devices resorted to by the impious for the ignominy and torture of Christ might be used by His Apostles as a sign of honor and glory, as well as to signify that the ministers of the Church should strive to resemble Christ our Lord and represent Him in all things.

 Some however, assert that by tonsure is denoted the royal dignity, that is, the portion reserved especially for those who are called to the inheritance of the Lord. It will readily be seen that what the Apostle Peter says of all the faithful: You are a chosen generation, a kingly priesthood, a holy nation,16 applies especially and with much greater reason to the ministers of the Church.

 Still there are some who consider that by the circle, which is the most perfect of all figures, is signified the profession of a more perfect life undertaken by ecclesiastics; while in view of the fact that the hair of their heads, which is a kind of bodily superfluity, is cut off, others think that it denotes contempt for external things, and detachment of soul from all human cares.*
The Minor Orders

 

PORTER

 

 After tonsure it is customary to advance to the first order, which is that of porter. The function (of porter) is to guard the keys and doors of the church, and to allow no one to enter there to whom access has been forbidden. Formerly the porter used to assist at the Holy Sacrifice of the Mass, to see that no one approached too near the altar, or disturbed the priest during the celebration of the divine mysteries. Other duties were also assigned to him, as may be seen from the ceremonies used at his ordination.

 Thus the Bishop, taking the keys from the altar, hands them to him who is being made porter, and says: Let your conduct be that of one who has to render to God an account of those things that are kept under these keys.

 How great was the dignity of this order in the ancient Church may be inferred from a usage which exists in the Church in these times. For the office of treasurer, which is still numbered among the more honorable functions of the Church that was entrusted to porters, and carried with it also the guardianship of the sacristy.

 

 

READER

 

 The second degree of orders is the office of reader, whose duty it is to read in the church in a clear and distinct voice the books of the Old and of the New Testament, and especially those which are read during the nocturnal psalmody.* Formerly it was also his duty to teach the faithful the first rudiments of the Christian religion.

 Hence it is that when ordaining him, the Bishop, in the presence of the people, handing him a book in which are set down all that regards this office, says: Take, and be you an announcer of the word of God; if you faithfully and profitably discharge your office, you shall have a part with those who from the beginning have well ministered the word of God.

 

 

EXORCIST

 

 The third order is that of exorcists, to whom is given the power to invoke the name of the Lord over those who are possessed by unclean spirits. Hence the Bishop when ordaining them presents to them a book in which the exorcisms are contained, and at the same time pronounces this form of words: Take, and commit to memory, and have the power of imposing hands over the possessed, whether baptized or catechumen.

 

 

ACOLYTE

 

 The fourth degree is that of acolytes, and it is the last of the orders that are called minor and not sacred. Their duty is to attend and serve the ministers who are in major orders, that is, the deacon and subdeacon, in the Sacrifice of the altar. They also carry and attend to the lights during the celebration of the Sacrifice of the Mass, and especially during the reading of the Gospel, from which fact they are also called candle-bearers.

 Therefore at the ordination of acolytes the Bishop observes the following rite: First of all he carefully warns them of the nature of their office; then hands to each of them a light, saying: Receive this candlestick and candle, and remember that henceforth you are given the charge of lighting the candles of the church, in the name of the Lord. Then he hands them empty cruets in which are presented the wine and water for the Sacrifice, saying: Receive these cruets to supply wine and water for the Eucharist of Christ's blood, in the name of the Lord.*

The Major Orders

 

SUBDEACON

 

 From the minor orders, which are not sacred, and of which we have been speaking until now, one lawfully enters and ascends to major and Sacred Orders.

 Now the subdiaconate is the first degree of (major orders). Its function, as the name itself indicates, is to serve the deacon at the altar. It is the subdeacon who should prepare the altar linen, the vessels and the bread and wine necessary for the celebration of the Holy Sacrifice. He also it is who presents water to the Bishop or priest when he washes his hands during the Sacrifice of the Mass. It is also the subdeacon who now reads the Epistle which in former times was read at Mass by the deacon. He assists as witness at the Holy Sacrifice, and guards the celebrant from being disturbed by anyone during the sacred ceremonies.

 The various duties that pertain to the subdeacon are indicated by the solemn ceremonies used at his ordination. In the first place the Bishop warns him that the obligation of perpetual continence is attached to this order, and declares that no one is to be admitted among the subdeacons who is not ready and willing to accept the obligation in question. Then, after the solemn recitation of the Litanies, the Bishop enumerates and explains the duties and functions of the subdeacon. Thereupon each one of those who are being ordained receives the chalice and sacred paten from the Bishop; and, to show that he is to serve the deacon, the subdeacon receives from the archdeacon cruets filled with wine and water, together with a basin and towel with which to wash and dry the hands. At the same time the Bishop pronounces these words: See what sort of ministry is entrusted to you; I admonish you, therefore, to show yourself worthy to please God. Other prayers follow, and finally, when the Bishop has clothed the subdeacon with the sacred vestments, for each of which there are special words and ceremonies, he gives him the book of the Epistles, saying: Receive the book of the Epistles, with power to read them in the Holy Church of God, as well for the living as for the dead.*

 

 

DEACON

 

 The second degree of Sacred Orders is that of the deacons,* whose functions are much more extensive and have always been regarded as more holy. His duty it is to be always at the side of the Bishop, guard him while he preaches, serve him and the priest during the celebration of the divine mysteries, as well as during the administration of the Sacraments, and to read the Gospel in the Sacrifice of the Mass. In former times he frequently warned the faithful to be attentive to the holy mysteries; he administered our Lord's blood in those churches in which the custom existed that the faithful should receive the Eucharist under both species; and to him was entrusted the distribution of the Church's goods, as well as the duty of providing for all that was necessary to each one's sustenance. To the deacon also, as the eye of the Bishop, it belongs to see who they are in the city* that lead a good and holy life, and who not; who are present at the Holy Sacrifice and sermons at appointed times, and who not; so that he may be able to give an account of all to the Bishop, and enable him to admonish and advise each one privately, or to rebuke and correct publicly, according as he may deem more profitable. He should also read out the list of the catechumens and present to the Bishop those who are to be admitted to orders. Finally in the absence of a Bishop or priest, he can explain the Gospel, but not from the pulpit, thus letting it be seen that this is not his proper office.*

 The Apostle shows the great care that should be taken that no one unworthy of the diaconate be promoted to this order, when in his Epistle to Timothy17 he sets forth a deacon's character, virtues and integrity. The same point is also gathered from the rites and solemn ceremonies which the Bishop employs when ordaining him. The Bishop uses more numerous and more solemn prayers at the ordination of a deacon than at that of a subdeacon, and he also adds other kinds of sacred vestments.* Moreover, he imposes hands on him, just as we read the Apostles used to do when ordaining the first deacons.18 Finally, he hands him the book of the Gospels, with these words: Receive the power to read the Gospel in the Church of God, both for the living and the dead, in the name of the Lord.

 

 

PRIEST

 

 The third and highest degree of all Sacred Orders is the priesthood. The Fathers of the first centuries usually designated those who had received this order by two names. At one time they called them presbyters - a Greek word signifying elders, not only because of the ripe years very necessary for this order, but much more on account of their gravity, knowledge and prudence; for it is written: Venerable old age is not that of long time, nor counted by the number of years; but the understanding of a man is grey hairs, and an unspotted life is old age.19 At other times they call them priests,* both because they are consecrated to God, and because to them it belongs to administer the Sacraments and take charge of things sacred and divine.

Twofold Priesthood

 

 But as Sacred Scripture describes a twofold priesthood, one internal and the other external, it will be necessary to have a distinct idea of each to enable pastors to explain the nature of the priesthood now under discussion.

 

 

THE INTERNAL PRIESTHOOD

 

 Regarding the internal priesthood, all the faithful are said to be priests, once they have been washed in the saving waters of Baptism. Especially is this name given to the just who have the Spirit of God, and who, by the help of divine grace, have been made living members of the great High-priest, Jesus Christ; for, enlightened by faith which is inflamed by charity, they offer up spiritual sacrifices to God on the altar of their hearts. Among such sacrifices must be reckoned every good and virtuous action done for the glory of God.

 Hence we read in the Apocalypse: Christ has washed us from our sins in his own blood, and has made us a kingdom, and priests to God and his Father.20 In like manner was it said by the Prince of the Apostles: Be you also as living stones built up, a spiritual house, a holy priesthood, offering up spiritual sacrifices acceptable to God by Jesus Christ;21 while the Apostle exhorts us to present our bodies a living sacrifice, holy, pleasing unto God, your reasonable service.22 And long before this David had said: A sacrifice to God is an afflicted spirit: a contrite and humble heart, O God, thou wilt not despise.23 All this clearly regards the internal priesthood.

 

 

THE EXTERNAL PRIESTHOOD

 

 The external priesthood, on the contrary, does not pertain to the faithful at large, but only to certain men who have been ordained and consecrated to God by the lawful imposition of hands and by the solemn ceremonies of holy Church, and who are thereby devoted to a particular sacred ministry.

 This distinction of the priesthood can be seen even in the Old Law. That David spoke of the internal priesthood, we have just shown. On the other hand, everyone knows the many and various precepts given by the Lord to Moses and Aaron regarding the external priesthood. Along with this He appointed the whole tribe of Levi to the ministry of the Temple, and He forbade by law that anyone belonging to another tribe should dare to intrude himself into that function. Hence it was that King Ozias24 was afflicted with leprosy by the Lord for having usurped the sacerdotal ministry, and had to suffer grave chastisements for his arrogance and sacrilege.

 Now as the same distinction (of a twofold) priesthood may be noted in the New Law, the faithful should be cautioned that what we are now about to say concerns that external priesthood which is conferred on certain special individuals. This alone belongs to the Sacrament of Holy Orders.


Functions of the Priesthood

 

 The office of a priest, then, is to offer Sacrifice to God and to administer the Sacraments of the Church. This is proved by the very ceremonies used at his ordination. When ordaining a priest, the Bishop first of all imposes hands on him, as do all the other priests who are present. Then he puts a stole on his shoulders and arranges it over his breast in the form of a cross, declaring thereby that the priest is clothed with power from on high, enabling him to carry the cross of Christ our Lord and the sweet yoke of God's law, and to inculcate this law not only by words, but also by the example of a most holy and virtuous life.

 He next anoints his hands with holy oil, and then gives him the chalice with wine and the paten with a host, saying at the same time: Receive the power to offer Sacrifice to God, and to celebrate Masses, both for the living and for the dead. By these words and ceremonies the priest is constituted an interpreter and mediator between God and man, which indeed must be regarded as the principal function of the priesthood.

 Lastly, placing his hands a second time on the head (of the person ordained the Bishop) says: Receive the Holy Spirit; whose sins you shall forgive they are forgiven them, and whose sins you shall retain they are retained,25 thus communicating to him that divine power of forgiving and retaining sin which was given by our Lord to His disciples. Such, then, are the special and principal functions of the sacerdotal order.*

Degrees of the Priesthood
 

PRIESTS

 

 Now although (the sacerdotal order) is one alone, yet it has various degrees of dignity and power. The first degree is that of those who are simply called priests, and of whose functions we have hitherto been speaking.

 

 

BISHOPS

 

 The second is that of Bishops, who are placed over the various dioceses to govern not only the other ministers of the Church, but the faithful also, and to promote their salvation with supreme vigilance and care.* Hence it is that in Sacred Scripture they are often called pastors of the sheep. Their office and duty has been well described by St. Paul in his sermon to the Ephesians, as we read in the Acts of the Apostles;26 while St. Peter,27 the Prince of the Apostles, has also laid down a divine rule for the exercise of the episcopal office. And if Bishops strive to conform their actions according to this rule, there can be no doubt that they will be good pastors and will be also esteemed as such. Bishops are also called pontiffs. This name is derived from the pagans, who thus designated their chief priests.

 

 

ARCHBISHOPS

 

 The third degree is that of Archbishops, who preside over a number of Bishops and who are called Metropolitans, because they are Bishops of those cities which are regarded as the metropolis of their respective provinces. Hence they enjoy greater dignity and more extensive power than Bishops, although their Ordination is the same.

 

 

PATRIARCHS

 

 In the fourth degree come Patriarchs, that is to say, the first and highest of the Fathers. Formerly, besides the Roman Pontiff, there were in the universal Church only four Patriarchs, who, however, were not of equal dignity. Thus Constantinople, though it reached the patriarchal honor only after all the others, yet it obtained a higher rank by reason of being the capital of the Empire. Next in rank came the Patriarch of Alexandria, which Church had been founded by St. Mark the Evangelist by order of the Prince of the Apostles. The third was that of Antioch, where Peter fixed his first See. Finally, that of Jerusalem, a See first governed by James, the brother of our Lord.

 

 

THE POPE

 

 Above all these, the Catholic Church has always placed the Supreme Pontiff of Rome, whom Cyril of Alexandria, in the Council of Ephesus, named the Chief Bishop, Father and Patriarch of the whole world. He sits in that chair of Peter in which beyond every shadow of doubt the Prince of the Apostles sat to the end of his days, and hence it is that in him the Church recognizes the highest degree of dignity, and a universality of jurisdiction derived, not from the decrees of men or Councils, but from God Himself. Wherefore he is the Father and guide of all the faithful, of all the Bishops, and of all the prelates, no matter how high their power and office; and as successor of St. Peter, as true and lawful Vicar of Christ our Lord, he governs the universal Church.

 From what has been said, therefore, pastors should teach what are the principal duties and functions of the various ecclesiastical orders and degrees, and also who is the minister of this Sacrament.*

The Minister of Holy Orders

 

 Beyond all doubt, it is to the Bishop that the administration (of orders) belongs, as is easily proved by the authority of Holy Scripture, by most certain tradition, by the testimony of all the Fathers, by the decrees of the Councils, and by the usage and practice of Holy Church.

 It is true that permission has been granted to some abbots occasionally to administer those orders that are minor and not sacred; yet there is no doubt whatever that it is the proper office of the Bishop, and of the Bishop alone to confer the orders called holy or major.

 To ordain subdeacons, deacons and priests, one Bishop suffices; but in accordance with an Apostolic tradition that has been always observed in the Church, Bishops are consecrated by three Bishops.*


The Recipient of Holy Orders

 

 We now come to indicate who are fit to receive this Sacrament, and especially the priestly order, and what are the principal dispositions required of them.

 From (what we shall lay down concerning the dispositions requisite for the priesthood) it will be easy to determine what ought to be observed in conferring the other orders, due account being taken of the office and dignity of each. Now the extreme caution that should be used in conferring this Sacrament is gathered from the fact that, while all the other Sacraments impart grace to the recipient for his own use and sanctification, he, on the other hand, who receives Holy Orders is made partaker of heavenly grace precisely that by his ministry he may promote the welfare of the Church and therefore of all mankind.

 Hence we readily understand why it is that ordinations take place only on special days, on which, moreover, in accordance with a very ancient practice of the Catholic Church, a solemn fast is appointed in order that by holy and fervent prayer the faithful may obtain from God ministers who will be well qualified to exercise properly and to the advantage of the Church the power of so great a ministry.*

Qualifications for the Priesthood

 

HOLINESS OF LIFE

 

 The chief and most necessary quality requisite in him who is to be ordained a priest is that he be recommended by integrity of life and morals: first because, by procuring or permitting his ordination while conscious of mortal sin, a man renders himself guilty of a new and enormous crime; and secondly, because the priest is bound to give to others the example of a holy and innocent life

 In this connection pastors should set forth the rules which the Apostle laid down to Titus and Timothy,28 and he should also explain that those bodily defects, which, by the Lord's command excluded from the service of the altar in the Old Law, should for the most part be understood of deformities of soul in the New Law. This is why the holy custom has been established in the Church that he who is about to be admitted to orders should first take great care to cleanse his conscience in the Sacrament of Penance.

 

 

COMPETENT KNOWLEDGE

 

 In the second place there is required of the priest not only that knowledge which concerns the use and administration of the Sacraments; but he should also be versed in the science of Sacred Scripture, so as to be able to instruct the people in the mysteries of the Christian faith and the precepts of the divine law, lead them to piety and virtue, and reclaim them from sin.

 The priest's duties are twofold. The first is to consecrate and administer the Sacraments properly; the second is to instruct the people entrusted to him in all that they must know or do in order to be saved. Hence the words of the Prophet Malachias: The lips of the priest shall keep knowledge, and they shall seek the Law at his mouth; because he is the angel of the Lord of hosts.29

 Now to fulfill the first of these duties it is enough for him to be endowed with a moderate share of knowledge. As for he second, it is no mere ordinary, but very special knowledge that is required. At the same time, however, it should be remembered that a profound knowledge of abstruse questions is not demanded of all priests in an equal degree. It is enough that each one knows all that is necessary for the discharge of his office and ministry.

 

 

CANONICAL FITNESS

 

 This Sacrament should not be conferred on children, nor on the insane or mad, because they are devoid of the use of reason. Yet if it does happen to be administered to them, we must unhesitatingly believe that the sacramental character becomes impressed on their souls. As for the precise age requisite for the reception of the various orders, this will easily be found in the decrees of the Council of Trent.30

 Slaves also are excluded. He who is not his own master who is in the power of another, should not be dedicated to the divine service.

 Homicides and men of blood are also rejected, because they are excluded by a law of the Church and are declared irregular.

 The same must be said of the illegitimate and of all those not born in lawful wedlock. It is only right that those who are dedicated to the divine service should have nothing in them which could expose them to the well-deserved derision or contempt of others.

 Finally, those who are notably maimed or deformed should not be admitted. A defect or deformity of this kind cannot but offend the eye and stand in the way of the due administration of the Sacraments.

Effects of Holy Orders

 

 This much being explained, it now remains for pastors to point out the effects of this Sacrament. It is evident that the Sacrament of Orders, while mainly concerned, as already explained, with the welfare and beauty of the Church, nevertheless also confers on the soul of him who is ordained the grace of sanctification, fitting and qualifying him for the proper discharge of his functions and for the administration of the Sacraments, in the same way as by the grace of Baptism each one is qualified to receive the other Sacraments.

 Another grace is clearly conferred by this Sacrament; namely, a special power with reference to the most Blessed Sacrament of the Eucharist. This power is full and perfect in the priest, because he alone can consecrate the body and blood of our Lord; but it is greater or less in the inferior ministers in proportion as their ministry approaches the Sacrament of the Altar.

 This power is also called a spiritual character, because those who have been ordained are distinguished from the rest of the faithful by a certain interior mark impressed on the soul, by which they are dedicated to the divine worship. It is this grace which the Apostle seems to have had in view when he said to Timothy: Neglect not the grace that is in thee, which was given thee by prophecy, with imposition of hands of the priesthood; and again: I admonish thee, that thou stir up the grace of God which is in thee by the imposition of my hands.31 *

 

 

Admonition

 

 This much will suffice for the Sacrament of Orders. We have aimed at presenting nothing more than the principal points that bear on the subject, so as to supply the pastor with sufficient matter for instructing the faithful, and directing them to Christian piety.

THE SACRAMENT OF MATRIMONY

 

IMPORTANCE OF INSTRUCTION ON THIS SACRAMENT

 

 As it is the duty of the pastor to seek the holiness and perfection of the faithful, his earnest desires must be in full accordance with those expressed by the Apostle when writing to the Corinthians: I would that all men were even as myself,1 that is, that all should embrace the virtue of continence. No greater happiness can befall the faithful in this life than to have their souls distracted by no worldly cares, the unruly desires of the flesh tranquilized and restrained, and the mind fixed on the practice of piety and the contemplation of heavenly things.

 But as, according to the same Apostle, every one has his proper gift from God, one after this manner, and another after that;2 and as marriage is gifted with great and divine blessings, so much so as truly and properly to hold a place among the other Sacraments of the Catholic Church, and as its celebration was honored by the presence of our Lord Himself,3 it is clear that this subject should be explained, particularly since we find that St. Paul and the Prince of the Apostles have in many places minutely described to us not only the dignity but also the duties of the married state. Filled with the Spirit of God (these Apostles) well understood the numerous and important advantages which must flow to Christian society from a knowledge, and an inviolable observance by the faithful of the sanctity of marriage; while they saw that from ignorance or disregard of (its holiness), many and serious calamities and losses must be brought upon the Church.

Nature and Meaning of Marriage

 

 The nature and meaning of marriage are, therefore, to be first explained. Vice not infrequently assumes the semblance of virtue, and hence care must be taken that the faithful be not deceived by a false appearance of marriage, and thus stain their souls with turpitude and wicked lusts. To explain this subject, let us begin with the meaning of the word itself.

 

 

NAMES OF THIS SACRAMENT

 

 The word matrimony is derived from the fact that the principal object which a female should propose to herself in marriage is to become a mother; or from the fact that to a mother it belongs to conceive, bring forth and train her offspring.*

 It is also called wedlock (conjugium)* from joining together, because a lawful wife is united to her husband, as it were, by a common yoke.

 It is called nuptials,* because, as St. Ambrose observes, the bride veiled her face through modesty - a custom which would

also seem to imply that she was to be subject and obedient to

her husband.4

 

 

DEFINITION OF MATRIMONY

 

 Matrimony, according to the general opinion of theologians, is defined: The conjugal union of man and woman, contracted between two qualified persons, which obliges them to live together throughout life.

 In order that the different parts of this definition may be better understood, it should be taught that, although a perfect marriage has all the following conditions, - namely, internal consent, external compact expressed by words, the obligation and tie which arise from the contract, and the marriage debt by which it is consummated; yet the obligation and tie expressed by the word union alone have the force and nature of marriage.

 The special character of this union is marked by the word conjugal. This word is added because other contracts, by which men and women bind themselves to help each other in consideration of money received or other reason, differ essentially from matrimony.

 Next follow the words between qualified persons; for person excluded by law cannot contract marriage, and if they do their marriage is invalid. Persons, for instance, within the fourth degree of kindred, a boy before his fourteenth year, and a female before her twelfth, the ages established by law,* cannot contract marriage.

 The words, which obliges them to live together throughout life, express the indissolubility of the tie which binds husband and wife.*

 

 

ESSENCE AND CAUSE OF MARRIAGE

 

 Hence it is evident that marriage consists in the tie spoken of above. Some eminent theologians, it is true, say that it consists in the consent, as when they define it: The consent of the man and woman. But we are to understand them to mean that the consent is the efficient cause of marriage, which is the doctrine of the Fathers of the Council of Florence;5 because, without the consent and contract, the obligation and tie cannot possibly exist.

 

 

The Kind of Consent Required in Matrimony

 

 It is most necessary that the consent be expressed in words denoting present time.

 

 

MUTUAL

 

 Marriage is not a mere donation, but a mutual agreement; and therefore the consent of one of the parties is insufficient for marriage, while the mutual consent of both is essential.

 

 

EXTERNAL

 

 To declare this consent words are obviously necessary. If the internal consent alone, without any external indication, were sufficient for marriage, it would then seem to follow as a necessary consequence, that were two persons, living in the most separate and distant countries, to consent to marry, they would contract a true and indissoluble marriage, even before they had mutually signified to each other their consent by letter or messenger - a consequence as repugnant to reason as it is opposed to the decrees and established usage of holy Church.

 

 

PRESENT

 

 Rightly was it said that the consent must be expressed in words which have reference to present time; for words which signify a future time, promise, but do not actually unite in marriage. Besides, it is evident that what is to be done has no present existence, and what has no present existence can have little or no firmness or stability. Hence a man who has only promised to marry a certain woman acquires by the promise no marriage rights, since his promise has not yet been fulfilled. Such promises are, it is true, obligatory, and their violation involves the offending party in a breach of faith. But he who has once entered into the matrimonial alliance, regret it as he afterwards may, cannot possibly change, or invalidate, or undo what has been done.

 As, then, the marriage contract is not a mere promise, but a transfer of right, by which the man actually yields the dominion of his body to the woman, the woman the dominion of her body to the man, it must therefore be made in words which designate the present time, the force of which words abides with undiminished efficacy from the moment of their utterance, and binds the husband and wife by a tie that cannot be broken.

 Instead of words, however, it may be sufficient for marriage to substitute a nod or other unequivocal sign of internal consent. Even silence, when the result of female modesty, may be sufficient, provided the parents answer for their daughter.

 

 

The Essence of Marriage Constituted by the Consent

 

 Hence pastors should teach the faithful that the nature and force of marriage consists in the tie and obligation; and that, without consummation, the consent of the parties, expressed in the manner already explained, is sufficient to constitute a true marriage. It is certain that our first parents before their fall, when, according to the holy Fathers, no consummation took place, were really united in marriage.6 Hence the Fathers say that marriage consists not in its use, but in the consent. This doctrine is repeated by St. Ambrose in his book On Virgins.7 *

 

 

Twofold Consideration of Marriage

 

 When these matters have been explained, it should be taught that matrimony is to be considered from two points of view either as a natural union, since it was not invented by man but instituted by nature; or as a Sacrament, the efficacy of which transcends the order of nature.

Marriage as a Natural Contract

 

 As grace perfects nature, and as that was not first which is spiritual, but that which is natural; afterwards that which is spiritual,8 the order of our matter requires that we first treat of Matrimony as a natural contract, imposing natural duties, and next consider what pertains to it as a Sacrament.

 

 

INSTITUTED BY GOD

 

 The faithful, therefore, are to be taught in the first place that marriage was instituted by God. We read in Genesis that God created them male and female, and blessed them, saying: "Increase and multiply"; and also: "It is not good for man to be alone: let us make him a help like unto himself." And a little further on: But for Adam there was not found a helper like himself. Then the Lord God cast a deep sleep upon Adam; and when he was fast asleep, he took one of his ribs, and filled up flesh for it. And the Lord God built a rib which he took from Adam into a woman, and brought her to Adam; and Adam said: "This is now bone of my bones, and flesh of my flesh: she shall be called woman, because she was taken out of man: wherefore a man shall leave father and mother, and shall cleave to his wife; and they shall be two in one flesh."9 These words, according to the authority of our Lord Himself, as we read in St. Matthew, prove the divine institution of Matrimony.10 *

 

 

MARRIAGE IS INDISSOLUBLE BY DIVINE LAW

 

 Not only did God institute marriage; He also, as the Council of Trent declares, rendered it perpetual and indissoluble.11 What God has joined together, says our Lord, let not man separate.12

 Although it belongs to marriage as a natural contract to be indissoluble, yet its indissolubility arises principally from its nature as a Sacrament, as it is the sacramental character that, in all its natural relations, elevates marriage to the highest perfection. In any event, dissolubility is at once opposed to the proper education of children, and to the other advantages of marriage.

 

 

MARRIAGE NOT OBLIGATORY ON ALL

 

 The words increase and multiply,13 which were uttered by the Lord, do not impose on every individual an obligation to marry, but only declare the purpose of the institution of marriage. Now that the human race is widely diffused, not only is there no law rendering marriage obligatory, but, on the contrary, virginity is highly exalted and strongly recommended in Scripture as superior to marriage, and as a state of greater perfection and holiness. For our Lord and Saviour taught as follows: He that can take it, let him take it;14 and the Apostle says: Concerning virgins I have no commandment from the Lord; but I give counsel as having obtained mercy from the Lord to be faithful.15

 

 

THE MOTIVES AND ENDS OF MARRIAGE

 

 We have now to explain why man and woman should be joined in marriage. First of all, nature itself by an instinct implanted in both sexes impels them to such companionship, and this is further encouraged by the hope of mutual assistance in bearing more easily the discomforts of life and the infirmities of old age.

 A second reason for marriage is the desire of family, not so much, however, with a view to leave after us heirs to inherit our property and fortune, as to bring up children in the true faith and in the service of God. That such was the principal object of the holy Patriarchs when they married is clear from Scripture. Hence the Angel, when informing Tobias of the means of repelling the violent assaults of the evil demon, says: I will show thee who they are over whom the devil can prevail; for they who in such manner receive matrimony as to shut out God from themselves and from their mind, and to give themselves to their lust, as the horse and mule which have not understanding, over them the devil has power. He then adds: Thou shalt take the virgin with the fear of the Lord, moved rather for love of children than for lust, that in the seed of Abraham thou mayest obtain a blessing in children.16 It was also for this reason that God instituted marriage from the beginning; and therefore married persons who, to prevent conception or procure abortion, have recourse to medicine, are guilty of a most heinous crime - nothing less than wicked conspiracy to commit murder.

 A third reason has been added, as a consequence of the fall of our first parents. On account of the loss of original innocence the passions began to rise in rebellion against right reason; and man, conscious of his own frailty and unwilling to fight the battles of the flesh, is supplied by marriage with an antidote by which to avoid sins of lust. For fear of fornication, says the Apostle, let every man have his own wife, and let every woman have her own husband;17 and a little after, having recommended to married persons a temporary abstinence from the marriage debt, to give themselves to prayer, he adds: Return together again, lest Satan tempt you for your incontinency.

 These are ends, some one of which, those who desire to contract marriage piously and religiously, as becomes the children of the Saints, should propose to themselves. If to these we add other causes which induce to contract marriage, and, in choosing a wife, to prefer one person to another, such as the desire of leaving an heir, wealth, beauty, illustrious descent, congeniality of disposition - such motives, because not inconsistent with the holiness of marriage, are not to be condemned. We do not find that the Sacred Scriptures condemn the Patriarch Jacob for having chosen Rachel for her beauty, in preference to Lia.18 *

 So much should be explained regarding Matrimony as a natural contract.

Marriage Considered as a Sacrament

 

 It will now be necessary to explain that Matrimony is far superior in its sacramental aspect and aims at any incomparably higher end. For as marriage, as a natural union, was instituted from the beginning to propagate the human race; so was the sacramental dignity subsequently conferred upon it in order that a people might be begotten and brought up for the service and worship of the true God and of Christ our Saviour.

 Thus when Christ our Lord wished to give a sign of the intimate union that exists between Him and His Church and of His immense love for us, He chose especially the sacred union of man and wife. That this sign was a most appropriate one will readily appear from the fact that of all human relations there is none that binds so closely as the marriage-tie, and from the fact that husband and wife are bound to one another by the bonds of the greatest affection and love. Hence it is that Holy Writ so frequently represents to us the divine union of Christ and the Church under the figure of marriage.

 

 

MARRIAGE IS A SACRAMENT

 

 That Matrimony is a Sacrament the Church, following the authority of the Apostles, has always held to be certain and incontestable. In his Epistle to the Ephesians he writes: Men should love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever hated his own flesh, but nourisheth it and cherisheth it, as also Christ doth the church; for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall adhere to his wife, and they shall be two in one flesh. is a great sacrament; but I speak in Christ and in the church.19 Now his expression, this is a great sacrament, undoubtedly refers to Matrimony, and must be taken to mean that the union of man and wife, which has God for its Author, is a Sacrament, that is, a sacred sign of that most holy union that binds Christ our Lord to His Church.

 That this is the true and proper meaning of the Apostle's words is shown by the ancient holy Fathers who have interpreted them, and by the explanation furnished by the Council of Trent.20 It is indubitable, therefore, that the Apostle compares the husband to Christ, and the wife to the Church; that the husband is head of the wife as Christ is the head of the Church;21 and that for this very reason the husband should love his wife and the wife love and respect her husband. For Christ loved his church, and gave himself for her;22 while as the same Apostle teaches, the church is subject to Christ.23

 That grace is also signified and conferred by this Sacrament, which are two properties that constitute the principal characteristics of each Sacrament, is declared by the Council as follows: By his passion Christ, the Author and Perfecter of the venerable Sacraments, merited for us the grace that perfects the natural love (of husband and wife), confirms their indissoluble union, and sanctifies them.24 It should, therefore, be shown that by the grace of this Sacrament husband and wife are joined in the bonds of mutual love, cherish affection one towards the other, avoid illicit attachments and passions, and so keep their marriage honourable in all things, . . . and their bed undefiled.25 *

 

Marriage before Christ

 

IT WAS NOT A SACRAMENT

 

 How much the Sacrament of Matrimony is superior to the marriages made both previous to and under the (Mosaic) Law may be judged from the fact that though the Gentiles themselves were convinced there was something divine in marriage, and for that reason regarded promiscuous intercourse as contrary to the law of nature, while they also considered fornication, adultery and other kinds of impurity to be punishable offences; yet their marriages never had any sacramental value.

 Among the Jews the laws of marriage were observed far more religiously, and it cannot be doubted that their unions were endowed with more holiness. As they had received from God the promise that in the seed of Abraham all nations should be blessed,26 it was justly considered by them to be a very pious duty to bring forth children, and thus contribute to the propagation of the chosen people from whom Christ the Lord and Saviour was to derive His birth in His human nature. Still their unions also fell short of the real nature of a Sacrament.

 

 

BEFORE CHRIST MARRIAGE HAD FALLEN FROM

ITS PRIMITIVE UNITY AND INDISSOLUBILITY

 

 It should be added that if we consider the law of nature after the fall and the Law of Moses we shall easily see that marriage had fallen from its original honor and purity. Thus under the law of nature we read of many of the ancient Patriarchs that they had several wives at the same time; while under the Law of Moses27 it was permissible, should cause exist, to repudiate one's wife by giving her a bill of divorce. Both these (concessions) have been suppressed by the law of the Gospel,28 and marriage has been restored to its original state.

Christ Restored to Marriage its Primitive Qualities

 

UNITY OF MARRIAGE

 

 Though some of the ancient Patriarchs are not to be blamed for having married several wives, since they did not act thus without divine dispensation, yet Christ our Lord has clearly shown that polygamy is not in keeping with the nature of Matrimony. These are His words: For this cause shall a man leave father and mother, and shall cleave unto his wife, and they shall be two in one flesh; and He adds: wherefore they are no more two but one flesh.29 In these words He makes it clear that God instituted marriage to be the union of two, and only two persons. The same truth He has taught very distinctly in another passage, wherein He says: Whosoever shall put away his wife and marry another, committeth adultery against her; and if the wife shall put away her husband, and be married to another, she committeth adultery.30 For if it were lawful for a man to have several wives, there is no reason why he who takes to himself a second wife, along with the wife he already has, should be regarded as more guilty of adultery than if he had dismissed his first wife and taken a second.

 Hence it is that when an infidel who, following the customs of his country has married several wives, happens to be converted to the true religion, the Church orders him to dismiss all but the first, and regard her alone as his true and lawful wife.*

 

 

INDISSOLUBILITY OF MARRIAGE

 

 The self-same testimony of Christ our Lord easily proves that the marriage-tie cannot be broken by any sort of divorce. For if by a bill of divorce a woman were freed from the law that binds her to her husband, she might marry another husband without being in the least guilty of adultery. Yet our Lord says clearly: Whosoever shall put away his wife and shall marry another committeth adultery.31 Hence it is plain that the bond of marriage can be dissolved by death alone, as is confirmed by the Apostle when he says: A woman is bound by the law as long as her husband liveth; but if her husband die she is at liberty; let her marry whom she will, only in the Lord;32 and again: To them that are married, not I but the Lord commandeth, that the wife depart not from her husband; and if she depart that she remain unmarried or be reconciled to her husband.33 To the wife, then, who for a just cause has left her husband, the Apostle offers this alternative: Let her either remain unmarried or be reconciled to her husband. Nor does holy Church permit husband and wife to separate without weighty reasons.

 

 

ADVANTAGES OF INDISSOLUBILITY

 

 Lest, however, the law of Matrimony should seem too severe on account of its absolute indissolubility, the advantages of this indissolubility should be pointed out.

 The first (beneficial consequence) is that men are given to understand that in entering Matrimony virtue and congeniality of disposition are to be preferred to wealth or beauty - a circumstance that cannot but prove of the very highest advantage to the interests of society at large.

 In the second place, if marriage could be dissolved by divorce, married persons would hardly ever be without causes of disunion, which would be daily supplied by the old enemy of peace and purity; while, on the contrary, now that the faithful must remember that even though separated as to bed and board, they remain none the less bound by the bond of marriage with no hope of marrying another, they are by this very fact rendered less prone to strife and discord. And even if it sometimes happens that husband and wife become separated, and are unable to bear the want of their partnership any longer, they are easily reconciled by friends and return to their common life.

 The pastor should not here omit the salutary admonition of St. Augustine who, to convince the faithful that they should not consider it a hardship to receive back the wife they have put away for adultery, provided she repents of her crime, observes: Why should not the Christian husband receive back his wife when the Church receives her? And why should not the wife pardon her adulterous but penitent husband when Christ has already pardoned him?34 True it is that Scripture calls him foolish who keepeth an adulteress;35 but the meaning refers to her who refuses to repent of her crime and quit the disgraceful course she has entered on.

 From all this it will be clear that Christian marriage is far superior in dignity and perfection to that of Gentiles and Jews.

The Three Blessings of Marriage

 

 The faithful should also be shown that there are three blessings of marriage: children, fidelity and the Sacrament. These are blessings which to some degree compensate for the inconveniences referred to by the Apostle in the words: Such shall have tribulation of the flesh,36 and they lead to this other result that sexual intercourse, which is sinful outside of marriage, is rendered right and honorable.

 

 

OFFSPRING

 

 The first blessing, then, is a family, that is to say, children born of a true and lawful wife. So highly did the Apostle esteem this blessing that he says: The woman shall be saved by bearing children.37 These words are to be understood not only of bearing children, but also of bringing them up and training them to the practice of piety; for the Apostle immediately subjoins: If she continue in faith. Scripture says: Hast thou children? Instruct them and bow down their necks from childhood.38 The same is taught by the Apostle; while Tobias, Job and other holy Patriarchs in Sacred Scripture furnish us with beautiful examples of such training. The duties of both parents and children will, however, be set forth in detail when we come to speak of the fourth Commandment.

 

 

FIDELITY

 

 The second advantage of marriage is faith, not indeed that virtue which we receive in Baptism; but the fidelity which binds wife to husband and husband to wife in such a way that they mutually deliver to each other power over their bodies, promising at the same time never to violate the holy bond of Matrimony.39 This is easily inferred from the words pronounced by Adam when taking Eve as his wife, and which were afterwards confirmed by Christ our Lord in the Gospel: Wherefore a man shall leave father and mother and shall cleave to his wife and they shall be two in one flesh.40 It is also inferred from the words of the Apostle: The wife has not power of her own body, but the husband: and in like manner, the husband has not power of his own body but the wife.41 Justly, then, did the Lord in the Old Law ordain the most severe penalties against adulterers who violated this conjugal fidelity.42

 Matrimonial fidelity also demands that they love one another with a special, holy and pure love; not as adulterers love one another but as Christ loves His Church. This is the rule laid down by the Apostle when he says: Husbands, love your wives as Christ also loved the church.43 And surely (Christ's) love for His Church was immense; it was a love inspired not by His own advantage, but only by the advantage of His spouse.

 

 

SACRAMENT

 

 The third advantage is called the Sacrament, that is to say, the indissoluble bond of marriage. As the Apostle has it: The Lord commanded that the wife depart not from the husband, and if she depart that she remain unmarried or be reconciled to her husband; and let not the husband put away his wife.44 And truly, if marriage as a Sacrament represents the union of Christ with His Church, it also necessarily follows that just as Christ never separates Himself from His Church, so in like manner the wife can never be separated from her husband in so far as regards the marriage-tie.*

The Duties of Married People

 

 The more easily to preserve the holy state (of marriage) from dissensions, the duties of husband and wife as inculcated by St. Paul and by the Prince of the Apostles must be explained.

 

 

DUTIES OF A HUSBAND

 

 It is the duty of the husband to treat his wife generously and honorably. It should not be forgotten that Eve was called by Adam his companion. The woman, he says, whom thou gavest me as a companion.45 Hence it was, according to the opinion of some of the holy Fathers., that she was formed not from the feet but from the side of man; as, on the other hand, she was not formed from his head, in order to give her to understand that it was not hers to command but to obey her husband.

 The husband should also be constantly occupied in some honest pursuit with a view to provide necessaries for the support of his family and to avoid idleness, the root of almost every vice.

 He is also to keep all his family in order, to correct their morals, and see that they faithfully discharge their duties.

 

 

DUTIES OF A WIFE

 

 On the other hand, the duties of a wife are thus summed up by the Prince of the Apostles: Let wives be subject to their husbands: that if any believe not the word, they may be won without the word by the conversation of the wives, considering your chaste conversation with fear. Let not their adorning be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel: but the hidden man of the heart in the incorruptibility of a quiet and meek spirit, which is rich in the sight of God. For after this manner heretofore the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands, as Sarah obeyed Abraham, calling him lord.46

 To train their children in the practice of virtue and to pay particular attention to their domestic concerns should also be especial objects of their attention. The wife should love to remain at home, unless compelled by necessity to go out; and she should never presume to leave home without her husband's consent.

 Again, and in this the conjugal union chiefly consists, let wives never forget that next to God they are to love their husbands, to esteem them above all others, yielding to them in all things not inconsistent with Christian piety, a willing and ready obedience.

The Law of the Church on Marriage

 

THE RITE TO BE OBSERVED

 

 Having explained these matters, pastors should next teach what rites are to be observed in contracting marriage. There is no need, however, that we dwell on these questions here. The Council of Trent has laid down fully and accurately what must be chiefly observed; and this decree will not be unknown to pastors. It will suffice, then, to admonish them to study to make themselves acquainted, from the doctrine of the Council, with what regards this subject, and to explain it carefully to the faithful.47

 But above all, lest young persons, whose period of life is marked by extreme indiscretion, should be deceived by a merely nominal marriage and foolishly rush into sinful love-unions, the pastor cannot too frequently remind them that there can be no true and valid marriage unless it be contracted in the presence of the parish priest, or of some other priest commissioned by him, or by the Ordinary, and that of a certain number of witnesses.

 

 

THE IMPEDIMENTS OF MARRIAGE

 

 The impediments of marriage are also to be explained, a subject so minutely and accurately treated by many grave and learned writers on the virtues and vices as to render it an easy task to draw upon their labors, particularly as the pastor has occasion to have such works continually in his hands. The instructions, therefore, which such books contain, and also the decrees of the Council with regard to the impediments arising from spiritual relationship, from public honesty, and from fornication, the pastor should peruse with attention and expound with care.48 *

The Recipient of Matrimony

 

DISPOSITIONS WITH WHICH THE SACRAMENT

IS TO BE APPROACHED

 

 From the above may he learned the dispositions with which the faithful should contract matrimony. They should consider that they are about to enter upon a work that is not human but divine. The example of the Fathers of the Old Law, who esteemed marriage as a most holy and religious rite, although it had not then been raised to the dignity of a Sacrament, shows the singular purity of soul and piety (with which Christians should approach marriage).*

 

 

CONSENT OF PARENTS

 

 Among other things, children should be exhorted earnestly that they owe as a tribute of respect to their parents, or to those under whose guardianship and authority they are placed, not to contract marriage without their knowledge, still less in defiance of their express wishes. It should be observed that in the Old Law children were always given in marriage by their fathers; and that the will of the parent is always to have very great influence on the choice of the child, is clear from these words of the Apostle: He that giveth his virgin in marriage doth well; and he that giveth her not, doth better.49

 

 

THE USE OF MARRIAGE

 

 Finally, the use of marriage is a subject which pastors should so treat as to avoid any expression that may be unfit to meet the ears of the faithful, that may be calculated to offend the piety of some, or excite the laughter of others. The words of the Lord are chaste words;50 and the teacher of a Christian people should make use of the same kind of language, one that is characterized by singular gravity and purity of soul. Two lessons of instruction to the faithful are, then, to be specially insisted upon.

 The first is that marriage is not to be used for purposes of lust or sensuality, but that its use is to be restrained within those limits which, as we have already shown, have been fixed by the Lord. It should be remembered that the Apostle admonishes: They that have wives, let them be as though they had them not,51 and that St. Jerome says: The love which a wise man cherishes towards his wife is the result of judgment, not the impulse of passion; he governs the impetuosity of desire, and is not hurried into indulgence. There is nothing more shameful than that a husband should love his wife as an adulteress.52

 But as every blessing is to be obtained from God by holy prayer, the faithful are also to be taught sometimes to abstain from the marriage debt, in order to devote themselves to prayer. Let the faithful understand that (this religious continence), according to the proper and holy injunction of our predecessors, is particularly to be observed for at least three days before Communion, and oftener during the solemn fast of Lent.

 Thus will they find the blessings of marriage to be daily increased by an abundance of divine grace; and living in the pursuit of piety, they will not only spend this life in peace and tranquillity, but will also repose in the true and firm hope, which confoundeth not,53 of arriving, through the divine goodness, at the possession of that life which is eternal.*