Pass TV< H54- Book_ (opyriglil N° COPYRIGHT DEPOSrT. A MANUAL OF THEOLOGY FOR THE LAITY Being a Briefs Clear > and Systematic Exposition of the Reason and Authority of Religion and a Practical Guide Book for all of Good Will BY REV. P. GEIERMANN, C.SS.R. WITH AN INTRODUCTION BY THE MOST REV. JOHN J. GLENNON, D.D. Archbishop of St. Louis "Being ready always to satisfy every one that asketh you a reason of that hope which is in you."— 1 Peter iii. i5. New York, Cincinnati, Chicago BKNZIOKR BROTHERS Printers to the Holy Apostolic See 1906 * \1 LIBRARY of CONGRESS TwoCooles Received JUN 23 1906 Q eopyri^nt Entry f filKSSCL t XXc. No. CO*Y B. ItJiHl ©batat. 3fmprtmatttr» REMY LAFORT, Censor Librorum. ^ JOHN M. FARLEY, Archbishop of New York. New York, December 8, 1906. Copyright, 1906, by Benziger Brothers. INTKODUCTION. The progress of the Catholic Church in any country is attributable primarily to the indwelling Spirit which guides the Church, — next to the piety, zeal, and education of its priesthood, and lastly, though in no mean degree, to the devotion, activity, and education of the laity. When these three features combine, then is the Church writing the brightest pages of her history. The first of these conditions is with God. "The Spirit breatheth where He will," but the second and third under God's guidance are of our creation. Generally they go together, so that the saying "As are the people so is the priest," is true reversed, "As is the priest so are the people." It is therefore very meet and proper that a priest should write for the laity a "Manual of Theology," for the publication of such a book evi- dences at once the education and zeal of the priest, and at the same time his desire that the laity also should be educated. Not only is such a publication proper, but just at this time it is very opportune. Secular knowl- edge is daily being diffused and popularized, and the spirit of inquiry is fostered everywhere. Peo- i v IXTRODUCTION. pie want to know and if possible obtain a reason for all things. They would like to know what Catholicity stands for : and whether we are able to give "a reason for the faith that is in us." With such conditions surrounding our Catholic laity, ignorance of their Faith would be little short of criminal. They should learn well their holy religion — become its apostles, and make life, word, and work all stand as the best evidence of the divine origin of that Faith that is theirs. Hence I have no hesitation in commending to them a book so well fitted to instruct them and fit them for their apostolate. We hope it will meet everywhere a cordial reception. John J. Glennon, Archbishop of St. Louis. April 6, 1906. PEEFACE. The competition of daily life prevents many honest persons from devoting that time and at- tention to the subject of Eeligion which it de- serves. In consequence of this lamentable fact there are persons to-day who profess no Religion, because they have no clear idea of its nature or of its necessity for human happiness. Others do not profess the true Eeligion, because they do not understand the reason and authority of its claims. Some, no doubt, profess the true Eeligion, but do not practise it as they ought, because they fail to appreciate its excellence. They regard it more as a burden than as a natural debt which man owes to the God of infinite goodness. Instead of regarding Eeligion as the only source of true happiness, they often shun it as something dis- agreeable. Hence they are unhappy even when surrounded with heavenly blessings, for their con- science is ill at ease. Knowledge can show men the way to happiness, but these persons scarcely have time to pause and listen to its counsel. This Theology for the Laity is specially intended to enlighten and encourage "all of good will" who are handicapped in this way. It shows them the vi PREFACE. nature, the necessity, the certainty, the beauty, and the harmony of divine Religion, as the masterpiece of the God of goodness. It is a complete religious handbook for busy people, especially for members of the true fold. Persons of leisure may find more profitable reading in the many excellent doctrinal and polemic works that have appeared in recent years. Still, a brief, clear, and systematic manual of theology for the laity has advantages of its own. It is calculated to interest even those who will not study larger and more learned works. It will often be taken up by those whose limited time will not permit more extensive reading. Its simple, direct method ought to recommend it, in a particular manner, to the honest inquirer, for it gives him a clear and comprehensive idea of that Religion which alone spans the chasm between the natural and the supernatural. For this reason Theology for the Laity may also be of special service to many pastors whose time for instructing converts is limited by other parochial work, PLAN OF THIS WOKK. Theology for the Laity is offered as an intel- ligent and practical guide to all honest souls on their pilgrimage to heaven. Its object is to give g concise, yet systematic exposition of The Reason and Authority of Religion. The plan which it observes is: (1) to in- vestigate The Fundamental Ideas of Religion as proposed by Eeason and History; (2) to study Revealed Religion, both in its Supernatural Truths and in its Divinely Ordained Practice; (3) to show how The True Religion of To-day logically follows from these two premises. In composing this "Guide-Book" the author has naturally availed himself of the privileges of a guide: (1) to point out things of interest; (2) to explain them in his own way; (3) to give his reasons for the same. Before proceed- ing from one object of interest to another, the author has tried to anticipate and briefly answer those objections and questions which the heaven- ly pilgrim might wish to have explained if the author were actually with him as his guide. The author also wishes to avail himself of this opportunity to express his gratitude to his cleri- cal friends for the aid and encouragement they have given him in composing this manual for the laity. CONTENTS. PAGB Introduction iii Preface v PART I. FUNDAMENTAL IDEAS OF RELIGION. 1. What is Religion? 12 2. Whence comes Religion ? 14 3. What are the specific Obligations of Religion? 16 4. How is this Debt of Religion to be paid? 18 5. Is the Form of Religion optional ? 20 6. What does History say? 21 7. Practical Religion 23 8. Is Religion necessary ? 25 9. What is meant by the true Religion ? 27 10. Can there be more than one true Religion?. . . 28 11. Must Man know the true Religion? 30 12. How can Man know the true Religion? 31 13. What certainty can Man have of the true Re- ligion ? 32 14. What does the true Religion ordain? 34 15. What is Devotion? ♦ . 35 16. What is Prayer ? . 37 17. What is Divine Adoration and Worship? 39 18. What is Sacrifice? 40 19. Who is the Priest? 42 20. What is Repentance ? 44 21. Divine Praise 45 x CONTENTS. PAGE 22. Material Offerings 46 23. Sanctification of Certain Days 47 24. Optional Acts 47 25. Religious Ceremonies 48 26. Religious Liberty 49 27. Superstition 51 PART II. REVEALED RELIGION. A. SUPERNATURAL TRUTHS. I. Introductory Truths. 1. Truth 54 2. Mystery 56 3. The Supernatural 58 4. Revelation 61 5. Miracles 64 6. Prophecy 66 7. Tradition 67 8. The Bible 71 9. Inspiration 74 10. Historical Value of the Bible 76 II. God and the Divine Plan. 1. There is a God 79 2. What is God? 83 3. The Blessed Trinity 83 4. The Attributes of God 85 5. Creation 85 6. The Angels 87 7. Man 80 8. The Immortality of the Soul 93 CONTENTS. xi PAGE 9. The Prerogatives of our First Parents 97 10. Destiny 100 11. Heaven 102 12. Free Will 104 13. Merit 106 14. Divine Providence 109 15. Predestination Ill III. Sin and its Consequences. 1. The Sin of the Angels 115 2. Hell 118 3. Influence of the Spirit World 121 4. Original Sin 126 5. Consequences of the Fall 128 6. The Promise of Pardon 129 7. Actual Sin 132 8. The Forgiveness of Sin 135 9. The Incarnation 139 10. The Atonement 142 11. The Redemption 144 12. Sanctification 145 13. Death 148 14. The Particular Judgment 150 15. Purgatory 152 16. The Resurrection 154 17. The General Judgment 156 B. DIVINELY ORDAINED PRACTICE. I. The Patriarchal or Family Religion. 1. The Primitive Revelation 159 2. Positive Laws 159 3. The Practice of Religion in Patriarchal Times. 160 x ii CONTENTS. PAGE 4. Transmission of the Primitive Revelation. . . . 161 5. Noe 162 6. Abraham 162 7. Melchisedech 163 8. Holy Job 164 II. The Mosaic or State Religion. 1. Moses 165 2. The Law of Moses 166 3. The Tabernacle and the Temple 168 4. The Ark of the Covenant 168 5. The Jewish Priesthood 169 6. The Mosaic Sacrifices 170 7. Practical Religion in the Mosaic Dispensation. 171 8. Mosaic Holidays 172 9. The Prophets 173 10. The Sanhedrim 174 11. Jewish Sects and Factions 174 III. The Christian or Catholic Religion. 1. "What think you of Christ ?" 176 2. "As He was spoken of by the Prophets" 178 3. The Testimony of Christ's Works 179 4. The Mission of Jesus Christ 181 5. The Religion of Jesus Christ 182 6. What is the Church ? 185 7. The Apostles ' 188 8. The Primacy of Peter 189 9. The Attributes of the Church 192 10. The Marks of the Church 195 11. The Holy Ghost and the Church 197 12. Outside the Church no Salvation 198 13. Conditions of Practical Membership 200 CONTENTS. xiii PAGE 14. Divine Faith 201 15. Means of obtaining and preserving Faith.... 203 16. Harmony of Faith and Reason 205 17. The Rule of Faith 205 18. Creed 208 19. The New Commandment 210 20. The Evangelical Counsels 211 21. The Sacraments 213 22. Practical Religion in Apostolic Times 214 PART III. THE TRUE RELIGION OF TO-DAY. I. The Catholic Religion of To-day the True Re- ligion of Jesus Christ. 1. There must be a true Religion To-day 217 2. In what does the true Religion of To-day con- sist? 218 3. Which is the true Church To-day? 221 4. The Mission of the Catholic Church the Mis- sion of the Apostles 224 5. The Authority of the Catholic Church the Authority of Jesus Christ 227 6. The Infallibility of the Catholic Church the Infallibility of the Holy Ghost 229 7. The Perpetuity of the Catholic Church proves her Divinity 230 8. Unity a Mark of the Catholic Church 232 9. Holiness a Mark of the Catholic Church 234 10. Universality a Mark of the Catholic Church.. 236 II. Apostolicity a Mark of the Catholic Church.. 237 12. The Necessity of the Catholic Church 238 13. Who is a Catholic ? 240 «i v CONTENTS. PAGE 14. The Pope of Rome the Successor of St. Peter. . 241 15. The Primacy of the Pope the Primacy of Peter 242 16. The Infallibility of the Pope the Prerogative of Peter 243 17. The Testimony of Ages 244 18. Rome and Reason 246 19. The Temporal Power 247 20. The Disciple is not above the Master 250 21. The Sanction of Miracles 252 22. "Peace be to you" 253 23. The Sacrifice of the New Law 254 24. The True Priesthood of the New Law 256 25. The Celibacy of the Clergy the Celibacy of Jesus Christ 257 26. The Evangelical Counsels observed in the Cath- olic Church 259 27. True Repentance 262 28. The Practical Test 263 29. The Catholic Ritual 265 30. The Latin Language 267 31. The Communion of Saints 269 32. The Blessed Virgin Mary 270 33. Veneration of the Saints 272 34. We can help our Dead 274 35. What Catholics believe 275 36. What Catholics do not believe 278 37. The Church and Science 270 38. Revelation or Evolution 281 39. Pantheism 283 40. Socialism 284 41. Religious Indifference 285 42. Forbidden Societies 287 43. Modern Superstitions 288 CONTENTS. xv II. Obligations Emphasized by the True Religion. PAGE 1. Right and Duty 300 2. Source and Obligation of Duty 301 3. Law: Its Relation to Right and Duty 301 4. Necessity and Obligation of Law 302 5. Conscience : Its Obligations 303 6. Obstacles to the Formation of a true Con- science 304 Moral Goodness : Its Sources 306 What to do in a Doubt 307 The Decalogue 308 "I am the Lord thy God" 309 Profane Words 309 The Lord's Day: Sabbath or Sunday 310 Duties of Children 311 Catholic Education 312 Duties of Superiors and Inferiors 313 General Rights and Duties 314 Purity in Daily Life 314 Private Ownership 315 Justice 316 "Thou shalt not bear False Witness" 317 Can the Church make Laws? "The Precepts". . 319 Hearing Mass 320 Fast and Abstinence 321 The Annual Confession 323 Easter Communion 323 Support of Pastor, Church and School 325 Marriage Impediments and Dispensations 326 Divorce and Separation 328 Catholic Etiquette 329 "Be ye therefore perfect" 330 xvi CONTENTS. III. Spiritual Aids Fostered by the True Religion. PAGE 1. The Word of God 332 2. Grace 333 3. Necessity of Grace 334 4. Sanctifying Grace 335 5. Actual Grace 336 6. God gives sufficient Grace to all 337 7. Co-operation with Grace 338 8. Salvation: The Grace of Perseverance 339 9. Means of Grace 340 10. The Great Means of Grace 341 11. The Sacraments of the Catholic Church 342 12. Baptism 343 13. Confirmation 346 14. The Holy Eucharist: Its Institution 348 15. Transubstantiation, or the Mystery of the Real Presence 350 16. Holy Communion, or the Holy Eucharist as a Sacrament 352 17. Holy Mass, or the Holy Eucharist as a Sac- rifice 353 18. Penance, the Sacrament of God's Mercy 355 19. The Examination of Conscience 357 20. Contrition 35*9 21. The Purpose of Amendment 361 22. Confession 363 23. Satisfaction 365 24. Extreme Unction 366 25. Vocation 367 26. Holy Orders: The Catholic Hierarchy 368 27. The Religious State 370 28. Virginity, the Single Life in the World 371 CONTENTS. xvii PAGE 29. Matrimony 373 30. Indulgences 375 31. Sacramentals 377 32. The Blessings of the Church 378 33. Articles of Devotion 380 34. Catholic Devotions 381 35. Devotion to the Blessed Sacrament 382 36. Frequent Communion 384 37. Devotion to the Sacred Heart 385 38. The Way of the Cross 387 39. Devotion to the Blessed Virgin , 388 40. The Rosary 390 41. The Scapular 391 42. Triduums, Novenas, and Octaves 393 43. Sodalities and Confraternities 394 44. Benevolent Societies 395 45. Conclusion 396 Appendix of Prayers 399 Alphabetical Index 403 £ Manual of Gftjeologp for ttie ilattp* PAET I. FUNDAMENTAL IDEAS OF RELIGION. When a person engages in a commercial en- terprise, he must be able to meet his current ex- penses before he can begin to accumulate a for- tune. So man ought to meet his current ex- penses by "giving to God the things that are God's" (Matt. xxii. 21) before he seeks to acquire a title to a mansion in the kingdom of heaven. Man daily renders to God the things that are God's by the right practice of Eeligion. In the following "Fundamental Ideas of Religion" we shall investigate the first principles of Eeligion according to the teaching of reason and history. In this way we hope to prepare all persons "of good will" to accept the claims which the true Eeligion of to-day makes upon them. 12 FUNDAMENTAL IDEAS OF RELIGION. I, What is Religion? Eeligion is the debt which man owes to God. Lactantius, the Christian Cicero, says that the word Religion is derived from two Latin words, "re" and "ligare," meaning "to bind again." God has bound man to Himself, 1st, by establishing a relationship with him; and 2dly, by obliging him to live in accordance with that relationship. "Religion is this bond of piety," says Lactantius, "by which man is bound again to God." As parents freely enter into relationship with their children, so has God of His own free choice contracted a relationship with man. Be- ing to their advantage, it was unnecessary to con- sult the wish of the dependent parties in either case. It is evident that children are indebted to their parents for many things. How much more, therefore, is man indebted to God! This indebtedness of man to God is called Religion. The closer the bonds of any relationship are, the stronger are its obligations. Man, for ex- ample, owes his fellow man Christian charity. He owes the state allegiance and support. To his relatives and friends he owes a debt of special charity. To his parents he owes more respect, love, and obedience than to the state. Now the closest relationship ever established WHAT IS RELIGION f 13 exists between God and man. Not only is God the Author of man's being through the law of generation; He is also the actual Creator of every human soul. Our mothers nursed us in our infancy, but God watches over us from the cradle to the grave. Our parents provided for us when we could not earn our daily bread, but God provides for us both for time and for eternity. If their means permitted, our parents gave us a nurse or gov- erness in our childhood; but God has given to every one through life the protection and guid- ance of an angel guardian. Our parents gave us, perhaps, influence in society; but God has adopted us as His own children and made us the brethren of Christ. Parents usually leave their children their earthly possessions; but God has made us with Christ heirs to the kingdom of heaven. Our first and greatest obligation in life was, therefore, accurately expressed by Our Saviour when He said, "Thou shalt love the Lord thy God with thy whole heart, with thy whole soul, and with thy whole mind, and with thy whole strength" (Mark xii. 30). Objections. 1. I don't believe in God. — There is no effect without a cause. The world is the effect of God's creative power. "The fool says in his heart [not in his mind], There is no God" (Ps. lii. 10). 14 FUNDAMENTAL IDEAS OF RELIGION. 2. With death all ends. — This assertion is con- trary to sound reason and the consent of nations. Holy Job voices the truth when he says, "This flesh will rise again" (xix. 25) ; and St. Paul adds "in incorruption" (1 Cor. xv. 42). 3. I do not feel the obligation of Religion. — That reminds one of the prodigal son. Do you feel the obligation of paying your grocer, your doctor, or your lawyer? Like these debts, Eeligion is not a matter of mere sentiment, but of justice. 4. I do what is right by my family and my neighbor; that is enough! — "These things you ought to have done, and not to leave those undone" (Matt, xxiii. 23). Man's first and greatest duty is to God. 5. God does not seem to care whether I practise Eeligion or not. — It is true that God "maketh His sun to rise upon the good and bad, and raineth upon the just and the unjust" (Matt. v. 45). But would Christ have died upon the cross if God did not care for Eeligion ? The fact is that God, being merciful, waits till death to demand an account of your stewardship. 2. Whence comes Religion? Eeligion flows from the relationship between God and man. It comes from God. There is no right without a corresponding duty. A debt may be voluntarily assumed, a right must always be lawfully acquired. When this right is freely granted to us by another, that person thereby WHENCE GOMES RELIGION? 15 imposes upon us a corresponding obligation. Thus, if a friend presents you with a watch, he imposes upon you the obligation of gratitude, by the very fact of transferring to you the owner- ship of the watch. Or if a merchant sells and delivers to you certain goods, he at the same time imposes, and you assume, an obligation of justice toward him. In the same way, children, citizens, pupils, etc., have obligations resulting from their several relations with their fellow men, obligations which they are bound to ac- knowledge and which they may not ignore. The same reasoning must be applied to man's rela- tionship with God. To man God has given the rights of a rational creature; yes, even the rights of a child of God, of a brother of Christ and co- heir with Him to the kingdom of heaven. But God has also imposed upon man a corresponding duty— the duty of Eeligion. Man did not as- sume that debt freely; much less is he free to ignore or repudiate it. By deliberately neglecting or refusing to pay the debt of Religion, we forfeit our rights as children of God and brethren of Christ. An un- profitable servant is discharged, an incorrigible pupil is expelled, a lawless citizen is imprisoned. Can man, then, the creature of God, hope for life eternal if he ignores God's sacred claims upon him? "You have not chosen Me," saith the Lord, "but I have chosen you and have ap- pointed you, that you should go, and should bring 16 FUNDAMENTAL IDEAS OF RELIGION. forth fruit, and your fruit should remain" (John xv. 16). Objections. 1. Religion is generosity on the part of man towards God. — Religion is man's first duty on earth. Is it generous for a child to respect and love its parents ? Is it generous to eat in order to live ? How, then, can it be generosity to pray daily to preserve the friendship of God ? 2. I do not ask any favors of God. — You owe God an acknowledgment of favors received. Pay this debt of Religion "lest that which you have be taken from you" (Luke xix. 26). 3. Religion is a matter of choice. — No more a matter of choice than your existence. Religion is a debt resulting from your dependence on God. 4. I did not assume the debt of Religion. — It was inborn in your very nature. Did you assume the debt of respect, love, and obedience towards your parents? 3. What are the Specific Obligations of Religion ? The specific obligations of Religion are four: adoration, gratitude, prayers, and satisfaction. God has bound man to Himself by a fourfold re- lationship. He has bound man again to Himself by obliging him to live in accordance with this relationship. God is the Creator, man the crea- ture; God is the Benefactor, man the beneficiary; SPECIFIC OBLIGATIONS OF RELIGION. 17 God is the Lawgiver, man the subject; God is the final end of all creation, man must attain that end to possess eternal happiness. By this four- fold relationship God imposes a corresponding fourfold obligation on man. Man must adore God as his Creator, thank Him as his Benefactor, pray to Him for the help he needs in working out his destiny, and make reparation to Him for transgressing His holy law. Yes, my friends, as creatures we must acknowl- edge our Creator by adoring Him in mind and heart, by worshiping Him in spirit and in ex- ternal action. We owe God an infinite debt of gratitude. He created us to His own image and likeness. He adopted us as His children and des- tined us for the joys of heaven. His divine Son died upon the cross to ransom us from sin and death. We should, therefore, help that His "holy will be done on earth as it is in heaven," and this we do by prayer. Prayer, in fact, is a debt which we owe ourselves. We know that God is infinitely happy, whether we be saved or lost. Heaven is His home. It is also the object of our destiny and desires. In our sinfulness, however, we can- not make ourselves worthy of heaven without God's help. That help God has promised ; but He will not force it upon us; He respects our free will. He grants it to us when we express a de- sire for it. By prayer we open our hearts to God and draw down His favors upon us. "Ask and you shall receive," is the promise of Our Lord. 18 FUNDAMENTAL IDEAS OF RELIGION. Finally, we owe God satisfaction or atonement for our faults. When we slight or wrong any one, the least we can do towards repairing the in- jury is to repent, apologize, and promise amend- ment. Now, if we do this even for unintentional injury to our neighbor, we certainly should do at least as much when we have wilfully offended Him who has the strongest claim upon us, and who declares that He is "Our Lord and God" (Ps. lxxx. 11). Objections. 1. I must thank myself for all I have. — If God had not given you life, health, strength, and op- portunities, what would you have ? 2. God can take care of Himself. — Yes, but you cannot do without Him. 3. I can get on without God's special help. — "Without Me you can do nothing" (John xv. 5). 4. God is too exacting. — "My yoke is sweet and My burden light" (Matt. xi. 30). 5. It is sometimes impossible not to transgress God's laws. — No. God is good. He does not ask impossibilities. Besides, "unto whomsoever much is given, of him much shall be required" (Luke xii. 48). 4. How is the Debt of Religion to be Paid ? The debt of Eeligion must be paid in the cur- rency of all such deliberate (human) acts as are in accordance with the nature of man. The PAYING THE DEBT OF RELIGION. 19 nature of man is complex; it is composed of soul and body. Of these, the soul is the nobler part. Hence God looks more to the upright intention and good will, which are operations of the soul, than to the external action of the body. But the body also is an essential part of man. Man must therefore pay the debt of Eeligion not only in the sanctuary of his heart, but also in external action. God has condescended to enter into a relationship with the body as well as with the 6oul of man. He is the Author of both. He blesses both, watches over both by His providence, and destines both for heaven. Hence, if the debt of Eeligion flows from the relationship between God and man, and is proportioned to it, common sense demands that the debt of Eeligion be paid not only in acts of mind and heart, but also in external action, in which the body has a share. Hence Our Saviour rightly declares that "Not every one that saith to Me, Lord, Lord, shall enter the kingdom of heaven; but he that doth the will of My Father, he shall enter the kingdom of heaven" (Matt. vii. 21). Objections. 1. Christ said "true adorers adore the Father in spirit and in truth" (John vi. 23) . — Certainly; but not blindly as the Samaritans, nor hypocriti- cally as the Pharisees, but with knowledge and good will, according to the nature of man. 2. God is "the searcher of hearts" (Eom. viii. 20 FUNDAMENTAL IDEAS OF RELIGION. 27). — Yes, who rewards even a drink of cold water given in His name! (Mark ix. 40.) 5. Is the Form of Religion Optional? The form or manner of paying the debt of Re- ligion is not optional, but has always been pre- scribed by God. When man contracts a debt toward a fellow man in daily life, the creditor always has the right to specify the time, the place, and other circumstances of payment. If this is just when man deliberately contracts a debt, how much more ought it to apply to those debts which are imposed upon him by his very nature or by the Author of his being? God, therefore, has the right to prescribe the form in which the debt of Religion must be paid. Still, God was not bound to specify the manner in which the debt of Religion should be paid. If He wished, He could have left it to man's choice. He might have said to man, as a friend to a friend, or as a father to a child, "I leave it to your pleasure to pay Me the debt of Religion when, where, and as you like; but pay it you must." Such liberty might at first seem a great boon to man; but in reality it would be as dangerous as poison in the hand of a child. Man would defer, and finally neglect to pay this first and most sacred debt. Hence, God really confers a favor upon man by determining the form of Religion and making that form obligatory. In point of fact, history WHAT HISTORY SATS. 21 shows that God has never left anything to the determination of man in this matter. Objections. 1. One religion is as good as another. — If God had said this, it would be true of Eeligion in har- mony with Christian reason. Now "the wish is father to the thought." 2. Are not. all forms of religion equally good? — No; not all have God for their Author. 3. My conscience is my guide. — Your consci- ence may be false. The dictates of a true con- science are in accordance with the Law of God. 4. History shows some religions to be of human origin. — Yes; but all these are so many human counterfeits of the divine original. 6. What Does History Say? History says that God never left the form of Eeligion to the choice of man. In reviewing the history of the human race from the first record of events to the present day, we find that God has al- ways prescribed how man should pay the debt of Religion that it might be acceptable to Him. We find, moreover, that the form of Eeligion has not always been the same in detail, but that God has changed the form of Eeligion from time to time, as circumstances required. Thus we know that in the very beginning of the world an acceptable form of Eeligion was established. This form we to-day call the patriarchal, or family, Eeligion. 22 FUNDAMENTAL IDEAS OF RELIGION. We do not know so much of that remote period as our curiosity might desire; but we must admit that a form of Religion existed then which had God for its Author. We know, for example, that our first parents believed the same fundamental truths that we believe to-day. They kept holy the Sabbath day and worshiped God by prayer and sacrifice. With the coming of Moses, this primeval form of Religion ceased for God's chosen people. Through him God fulfilled the promise made to Abraham, for Moses gathered to- gether the children of Israel and formed them into a mighty nation. Thenceforth God was to be their King and they to be His people. But the patriarchal, or family, Religion was unsuited to the wants of a nation. Through Moses God, therefore, changed the acceptable form of Relig- ion. From a family Religion He made it a na- tional Religion — national in faith, national in law, and national in worship. Additional truths were revealed; positive laws were promulgated; a national priesthood was chosen and ordained; a national temple was erected; a magnificent ceremonial, most minute in all details, was pre- scribed — and all by almighty God Himself. Xo thing was left to be determined by man. After centuries had rolled by, "the Expected of nations," the God-Man Himself, appeared among men. He came not to abrogate the Law or the prophets, but to fulfil them. In doing this, He changed the national, or Mosaic, form of PRACTICAL RELIGION. 23 Religion into a universal, or Catholic, form of Religion, adapted to the wants of all nations and of all times. By means of this form of Religion the Saviour offered "peace to all men of good will." The deposit of faith was now completed; the law of charity was promulgated; a universal priest- hood was established; "an acceptable sacrifice" was instituted. In one word, everything was pre- scribed and ordained by the Saviour that man must do to pay God the debt of Religion in a way to profit by "the glad tidings of salvation." This dispensation, the Saviour declared, would last to the end of time. Objections, 1. Before the time of Moses man was free to worship God or not. — If that were true, Noe would not have preached repentance to the people for one hundred years, and the Deluge would not have taken place. 2. Why did the heathens adopt so many forms of worship? — St. Paul says that God delivered them up to a reprobate sense, on account of their sins (Rom. i 28). 7. Practical Religion. Practical Religion is the payment of the debt of Religion. It is the practice of the virtue of Religion. Of all the virtues of the moral order Religion occupies the highest place. It holds this place of distinction not only on account of 24 FUNDAMENTAL IDEAS OF RELIGION. the dignity of Him whom it honors, but especially on account of the close relationship with Himself with which God has honored man. The practice of Eeligion should, therefore, appeal to every man of good will as his first and most sacred duty. Some persons think of God only when they are in distress. Such conduct is selfish and unjust. AVe should pray to God at least at stated times, so that "His kingdom may come" to us. We should worship Him as He prescribes. To in- sure the continuance of His favors, we should thank Him frequently for favors received, as Our Saviour teaches us by His own example. For the same reason, we should cultivate a spirit of com- punction, or sorrow, for the sins of our life. Being sinners who "offend in many things," we should bear in mind that we are beggars at the throne of God's mercy. Eeligion should be practised as God has or- dained. He is the great, the universal Creditor; we are all His debtors. No sane person ventures to dictate to an earthly creditor; and yet some persons are so presumptuous as to dictate to the Almighty ! Ignorance alone can excuse those who say like little children, "I will do this or that, and then God must take me to heaven." To all man- kind God has said, "I call heaven and earth to witness this day that I have set before you life and death, blessing and cursing. Choose life, therefore, that both thou and thy seed may live * (Deut. xxx. 19). IS RELIGION NECESSARY? 25 Objections. 1. What difference does it make what Eeligion I profess, so long as I practise it ? — Where is your common sense ? Can you pay a debt as well with counterfeit money as with gold ? 2. As long as a man is honest, it does not mat- ter what Eeligion he professes. — The first duty of an honest man is to seek the truth and follow it. "Seek and you shall find" (Matt. vii. 7). 3. God does not concern Himself about for- malities. — "A contrite and humble heart, Lord, thou wilt not despise," says the Psalmist. "That servant who knew the will of his Lord and pre- pared not himself, and did not according to His will, shall be beaten with many stripes. But he who knew it not, and did things worthy of stripes, shall be beaten with few stripes" (Luke xii. 47,48). 4. God is good and will overlook my negligence. — God is both good and just. He gives us choice of eternal life or death, but He will judge us ac- cording to our works. 8. Is Religion Necessary? Eeligion is most necessary for man. It is to the advantage of the individual to cultivate the good will of Him on whom he entirely depends. Man is constantly in the power of God. From Him comes life with all its blessings. Even though it were only a matter of choice, self-interest should therefore prompt man to practise Eeligion. But 26 Fundamental ideas of religion. since Eeligion is a debt imposed by God, its prac- tice becomes an absolute moral necessity for man. Moreover, in daily life Eeligion is necessary also as a stimulus to other virtues. In fact, it is impossible to conceive a moral order without that immutable standard of right and wrong which Eeligion alone can furnish; while in civil affairs, the stability of the state would be jeopardized by the absence of Eeligion. The words of the ancient Plutarch are still true to-day: "It would be easier," he said, "to build a city in the air, than to establish and perpetuate a government without any religious influence." Cicero declares that "All nature worships God, and there is no one who is ignorant of this obligation." St. Paul, no doubt, had this truth in mind when, writing of the heathens of his day, he said, "Because they knew God and did not glorify Him as God, He gave them up to the desire of their heart" (Eom. i. 21-24). Objections. 1. I am doing well without Eeligion. — That is a bad sign. For those whom God cannot reward in heaven, He rewards here below for the little good they may do. 2. Ethical culture has supplanted Eeligion as a moral guide. — That will never be true. To prac- tise morality without Eeligion is like hanging a garment on the wall without any means of support. 3. Etiquette governs the external world. — MEANING OF THE TRUE RELIGION. 27 Without the influence of Eeligion, etiquette is nothing else than conventional hypocrisy. 4. The state has long ago been divorced from Eeligion. — This is a misconception. To-day some states or governments no longer maintain a close alliance with a particular form of Eeligion. 5. In civil affairs the majority rules. — Unless the majority be leavened by Eeligion its rule will not be wise and just, but will degenerate into brute force. 9. What Is Meant by the True Religion ? The true Eeligion is that Eeligion which has the authority and sanction of almighty God. Being the Creator of mankind, God certainly ex- ercises His right in prescribing how man should pay Him the debt of Eeligion. That form of Ee- ligion, therefore, which originates with God and is made obligatory by Him for a certain period of time is the true Eeligion of that time; thus, the Eeligion of Christ is the Eeligion of our time. A convincing proof of the excellence of a thing is the fact that it has been frequently counterfeited. Judged by the universal standard, the excellence of the true Eeligion is apparent to every one ; for history testifies that nothing has ever been more counterfeited than the true Eeligion which God has established. This then is a simple test of the genuineness of a form of Eeligion: Is it pre- scribed by God ? If it is prescribed by God, it is the true Eeligion. If it is not prescribed by God ? 28 FUNDAMENTAL IDEAS OF RELIGION. then, no matter how fascinating its doctrine, no matter how "up-to-date" its service, it is only a human counterfeit. Objections. 1. Is man not free to practise Eeligion as he chooses? — We have seen that Eeligion is a debt which man must pay as God, his creditor, pre- scribes. 2. Every Eeligion is true. — Only that form of Eeligion is true which is instituted and enjoined by God. 3. Every Eeligion worships God. — To worship God in a way He has not prescribed is superstition, and not Eeligion. io. Can there Be More than one True Religion? There can be but one true Eeligion at any time. It is, evidently, the prerogative of almighty God to establish the true Eeligion. In the exercise of this right, God has never established or recognized simultaneously two forms of Eeligion. Several reasons may be advanced in explanation of this conduct. In the first place, if all men are to be- lieve the same truths, the unity of truth likewise demands the unity of Eeligion. For it is evident that of all the forms of Eeligion advocated by man, no two inculcate the same faith, the same law, and the same practice. In fact, they often contradict one another. To suppose God to be the author of all would, therefore, not only im- NOT MORE THAN ONE TRUE RELIGION. 29 pugn the veracity of God, but also make truth and error identical. Such conduct, knowingly and willingly pursued, would evidently be as blas- phemous as it would be illogical. Even the very nature of Eeligion demands its unity. The true form of Eeligion must of ne- cessity be founded on a true knowledge of God and correspond to His relationship with man. Now, we know that man, in consequence of this relationship, owes God a greater debt of adora- tion, thanksgiving, supplication, and satisfaction since the time of Christ than he did before. More- over, we have already seen that this debt must be paid not only in mind and heart, but also in ex- ternal action; yet among all the religions of to- day we look in vain for more than one that can justly claim to pay the entire debt. We must, therefore, conclude that God established only one true Eeligion for our day. We can even go a step farther and say that, in the present economy, God could establish only one true Eeligion for this period of time. Therefore we believe with St. Paul, that as there is but one God, so there is but "one Lord, one faith, one baptism" (Eph. iv. 5). Objections. 1. Were not the patriarchal and the Jewish religions true religions ? — Certainly, but not at the same time. The one form ceased when the other was promulgated. 30 FUNDAMENTAL IDEAS OF RELIGION. 2. Is the Jewish Eeligion the true Religion to- day ? — No ; it has been supplanted by the Religion which Jesus Christ established. ii. Must Man Know the True Religion? Man must know the true Religion and practise it to save his soul. Man must know and perform those duties which are essential to his welfare as a free agent. Man's reason tells him that he came from God, is dependent on God, and must return to God. Man's first and most sacred duty to himself, therefore, is to cultivate the good will of Him on whom he entirely depends. This is im- possible without the knowledge and practice of the true Religion. Hence, if a person should, unfor- tunately, grow up without any Religion, or in the practice of a Religion that causes him anxiety, he is in duty bound to investigate, till every doubt is cleared up and every difficulty solved. Then it is his duty to embrace and practise that Religion which he discovers to be the true Religion; for he would, indeed, be a greater sinner if "he knew his Master's will and did it not." Every human being should, besides, know his essential obliga- tions towards almighty God. And yet, is it not evident that man's essential obligations towards himself are identical with his first obligations to- wards his Lord and God? Justice as well as self- interest should, therefore, prompt man to study attentively the claims of Religion and to embrace KNOWING THE TRUE RELIGION. 31 that form which he finds to have been established by the Lord and Master Himself. This seemingly complex proposition may be stated more simply and clearly, as follows: God is at home in heaven. He admits to its happiness whom He wills. For man to be welcomed to heaven after death, he must have heeded God's invitation and done His holy will during life. Hence the Saviour says, "He that doth the will of My Father who is in heaven, he shall enter the kingdom of heaven" (Matt. vii. 21). Objections. 1. Man cannot know the true Eeligion. — This is a mistake. The Saviour declares that His Church is like a city built on a mountain which all can see. All that are "of good will" 'and perse- vere in humble prayer God enlightens and leads to the true fold. 2. The agnostic says, We can have no certitude in this world. — When a person persists in making an assertion which is neither supported by the evi- dence of facts nor sanctioned by the testimony of common sense, he ought to be an object of solici- tude for his friends, if not confined in a home for the feeble-minded. 12. How can Man Know the True Religion? Man can know the true Eeligion only from God. We have seen that Eeligion is a debt which man 32 FUNDAMENTAL IDEAS OF RELIGION. owes to God. We have also seen that God, as the creditor of mankind, has the right to prescribe how this debt is to be paid to Him. Now, history tells us that God has exercised this right by re- vealing the true Eeligion to mankind. It also tells us that to protect His Religion against cor- ruption and thereby render man certain of it, God has delegated a body of men to teach the true Eeligion in His name to all of good will. To them the God-Man has said, "He that heareth you heareth Me" (Luke x. 16). Man can, there- fore, learn the true Religion authentically only from the revelation of God as it is taught by that body of men whom He has appointed its teachers. Objections. 1. God inspires every man with the true Re- ligion. — The absurdity of this assertion is evident to any thinking mind. 2. Every man can interpret God's revelation as he pleases. — This gratuitous assertion is contrary to the express will of God. 3. Great men have always interpreted the word of God. — The credentials of a divine teacher con- sist essentially in a divine mission. For, asks St. Paul, "How shall they preach unless they be sent ?" (Rom. x. 15.) 13. What Certainty can Man have of the True Religion ? Man can have divine certainty of the true Re- MAN'S CERTAINTY OF THE TRUE RELIGION. 33 ligion. Man can have that certainty in religious matters which God is pleased to give him. Now God, being infinitely good, naturally desires to give the greatest certainty to all Who sincerely desire to walk in the way of salvation. He has, therefore, given man a divine criterion of His revelation as well as of the true Eeligion which He has established. This criterion is a manifest intervention in the laws of nature which He has established and which He alone controls — a mar- velous event, out of the ordinary course of nature, which can be produced by God alone. When this event is an exception to the physical laws of nature, it is called a miracle. When it is the explicit fore- telling of events known only to God, it is called a prophecy. We shall consider miracles, prophe- cies, and other kindred subjects, in the second part of this book. Suffice it for the present to know that when God gave man a revelation from heaven and established the true Eeligion, He con- firmed the same by miracles and prophecies. History testifies that this criterion was especially manifest during the establishment and early prop- agation of the true Eeligion. History also testi- fies that this criterion has never been wanting to the true Eeligion to the present day. On the other hand, no other Eeligion can prove any claim to this "sign from heaven." Hence, man can have divine certainty of the true Eeligion, if he desires it and is really "of good will." 34 FUNDAMENTAL IDEAS OF RELIGION. Objections. 1. If divine certainty can be had in religious matters, why do so many live in uncertainty? — Because they lack the practical good will to seek that certainty. 2. But you will admit that some persons are laboring under many disadvantages in religious matters. — This is true; but it is equally true that God is so good that, if necessary, He would even send an angel from heaven to aid any one who is doing all he can to know and fulfil His holy will. 14. What does the True Religion Ordain ? The true Religion ordains directly those inter- nal and external acts which are necessary for the payment of the debt of adoration, thanksgiving, supplication, and satisfaction. Indirectly, how- ever, the true Religion imposes on man the obli- gation of promoting the honor and glory of God, his own welfare, as well as the good of his neigh- bor, by the practice of every Christian virtue and the observance of every just law. The true Re- ligion commands man to respect the liberty of his neighbor in religious matters and to abstain from all superstitious practices. The specific acts of the virtue of Religion, as taught by right reason, are of two kinds, obligatory and optional. The obligator}- acts are devotion, prayer, adoration and worship, sacrifice, repentance, divine praise, and material offering. The optional acts are vows, oaths, and adjurations. By these acts man DEVOTION. 35 acknowledges, according to his entire nature, the dignity of God as well as his dependence upon Him. For he thereby (1) gives himself to God and (2) devotes the things of God to His honor and glory. Man gives his mind and heart to God by devo- tion, prayer, adoration, and repentance. He gives his entire self, as well as his temporal goods, to God by repentance, worship, sacrifice, oblation, and vows. Man devotes the things of God to His honor and glory by divine praise, lawful oaths and adjurations, and also by the sanctification of cer- tain days, by the worthy reception of the sacra- ments and the proper use of the sacramentals. As a preparation for these specific acts, Eeligion binds the mind of man to accept the truths pro- posed by reason and faith. It binds the will to hope for life eternal and the means conducive to its attainment, according to the promise of God. It inclines the heart to love God for His own sake, because He has loved man first. "Thus," says St. Augustine, "God is worshiped by practical faith, hope, and charity." 15. What is Devotion ? Devotion is an inclination of the will to God. It naturally results, on the one hand, from a knowledge of God's goodness and love for man, and on the other hand, from a realization of man's frailty and infirmity. In proportion as he realizes these truths in daily life, will man cling to God. 36 FUNDAMENTAL IDEAS OF RELIGION. But, alas ! instead of keeping these truths fresh in mind by daily reflection, man often becomes so absorbed in the honors, riches, and pleasures of life, that he imperceptibly grows oblivious of their very existence. At times he even sinks so low as to lose all relish for those higher truths which alone can render him truly contented and happy. As a habit, devotion manifests itself by the fer- vor with which it adorns the acts of Eeligion, as well as by the pious practices which it engenders. Without this habit, man finds the debt of Eeligion irksome. Hence it frequently happens that through this want of devotion people neglect to pay God the debt of Eeligion, just as through want of fraternal charity they slight the just claims of their neighbor. When devotion is gen- uine and habitual, it is nourished, increased, and perfected by communing with God in the joys and trials of daily life. But semi-sentimental devo- tion, nourished amid the enervating delusions of unreality, will be severely tried in adversity. If it does not disappear entirely, like vapor before the rising sun, it may be gradually purified and strengthened by severe trials. Mere sentimental devotion is not the fruit of serious reflection on the goodness of God and the frailty of man. Like a mushroom, it results from the favorable physi- cal and climatic conditions of environment. When these are changed, it inevitably withers and dies. There is also in daily life a malicious counter- feit devotion. This hypocritical devotion has al- PRAYER. 37 ways been the bane of true piety and Eeligion. At first sight, it appears to be a genuine overflow of the heart's affections. But it is a mere sham. Like a new garment, it is worn only on special occasions. It transforms the sinner of Saturday night into a saint on Sunday morning. Such devotion suggests to the mind of the honest ob- server the words of Our Saviour to the Pharisees : "Woe to you, hypocrites, because you make clean the outside of the cup and of the dish, but with- in you are full of rapine and uncleanness" (Matt, xxiii. 25). 16. What is Prayer ? Strictly speaking, prayer is a pious elevation of the mind to God to thank Him for His favors or to ask His help; in ordinary usage, however, it means only asking God's aid. Eealizing the evi- dence of God's infinite goodness, man naturally appreciates the privilege of prayer. He approaches his Maker in spirit to thank Him for the favors of the past, and to place his present and future wants before Him. This request for divine help may be made in three different ways. When a particular grace is asked, it is called a petition. Thus David petitioned the Lord to "create a clean heart in him" (Ps. 1. 12). When God's help is implored in a general way, the prayer is called a supplication. Thus the Psalmist prayed, "God, hasten to my aid" (Ps. lxix. 2). Finally, when the reason of the request is stated, the prayer is 38 FUNDAMENTAL IDEAS OF RELIGION. called an obsecration. This reason may exist either on the part of God or on the part of man. On the part of God, the reasons are very numer- ous. Thus, for example, we say, "By Thy death and Resurrection, Lord, deliver us." On the part of man, there exists but one valid reason, viz., gratitude for favors received. Gratitude merits a continuance of favors. The very nature of prayer suggests its essen- tial qualities. If man is a beggar and God the Creator infinitely rich, man ought naturally ad- vert to his own poverty and God's dignity. He will then pray with that attention and reverence which should characterize every true prayer. The thought of God's goodness and promise of assist- ance should inspire man with confidence. His solicitude for his own welfare should prompt man, on the one hand, to remove the obstacles to his obtaining divine aid, and on the other, to perse- vere in prayer through life. Prayer is called the great means of salvation, because it is the first and universal means of sub- jecting the free will of man to that divine influ- ence which is necessary not only for the practice of virtue, but also for life eternal. Objections. 1. God knows my wants; why should I tell them to Him? — God commands us to pray; be- sides, we do not pray to reveal our wants to God, DIVINE ADORATION AND WORSHIP. 39 but freely to subject our minds and hearts to His influence. 2. God knows whether I shall be saved; why, then, should I pray? — To be saved. He that per- severes in prayer shall be saved, says St. Alphonsus, the Doctor of Prayer. 3. I always forget to pray. — That indicates that you are carnal or worldly-minded. This is a la- mentable state, from which you can escape only by a serious effort. 4. I do not need any special help. — Are you better than the rest of mankind ? If so, be doubly grateful for the grace you have received and pray for its continuance. 17. What is Divine Adoration and Worship ? Divine adoration and worship is that reveren- tial honor and absolute submission which man manifests to God on account of His supreme ex- cellence. In English "divine adoration" is usually applied to the private, and "divine worship" to the public, or liturgical, manifestation of honor and submission to God as the supreme Lord and Master. Both adoration and worship have special reference to God as the Creator, though they also refer to Him in every other relationship with which He has honored man. As a private act, adoration, especially when merely internal, may be performed with propriety at any time and in any place; still, there are spe- cial times and places and circumstances which 40 FUNDAMENTAL IDEAS OF RELIGION. give God a particular claim to the adoration of man. Thus, for example, it is customary among Christians to adore God at morning and at night. It is of obligation to do so on the Lord's day. A sense of propriety suggests that in a place dedi- cated to His honor, God has a more special claim to the adoration of man than in the public streets. So the circumstances of a severe trial should prompt man to adore God's inscrutable provi- dence, just as a signal favor suggests the debt of gratitude, a grave difficulty the necessity of re- doubled prayer, and the commission of a serious fault the obligation of repentance and reparation. The words of the poet Dryden in regard to the form of worship are clear and to the point. He says, "By reason man a Godhead can discern, But how He should be worshipp'd cannot learn." Eeason proclaims the obligation of external, public worship, but it is silent in regard to the form acceptable to God. Here sacred history comes to man's aid. It tells him that the form of worship acceptable to God has always been prescribed by God. The testimony of history in regard to the form of Eeligion, in general, has special value in regard to the form of external worship acceptable to God. For this is essentially the public, solemn expression of the true Religion of the time. 18. What is Sacrifice ? Sacrifice is the offering of an object to God SACRIFICE. 41 and the destruction of the same, to acknowledge His supreme dominion and man's subjection to Him. Sacrifice has universally been regarded as *the very essence of divine adoration and worship. It is, therefore, of private as well as of public obligation. The individual must offer his in- ordinate inclinations on the altar of his heart and destroy the same by the fire of divine charity, as a sacrifice acceptable to God. He is also bound to offer some external sacrifice to acknowledge his dependence on God as an individual and as a member of the community. History testifies that external sacrifice to God is as natural for man as homage to a temporal ruler. Even before the time of Moses, while the family Eeligion was still the true form of Eeligion, man offered sacrifice to God. The choice of the object sacrificed before the time of Moses in all probability rested with man. Thus we read that Cain offered a sacrifice of the fruits of the earth, and Abel of the first- lings of his flock. Again we read that, after the Deluge, Noe sacrificed "of all the animals and fowls that were clean" to the Lord. Of Melchise- dech it is recorded that he was a priest of the Most High and offered "a sacrifice of bread and wine." And of holy Job it is said that, "rising up early, he offered holocausts for every one of his chil- dren." When Moses promulgated the law which now bears his name, he at the same time pre- scribed a solemn liturgy, which has won the ad- miration of succeeding ages. Though this divinely 42 FUNDAMENTAL IDEAS OF RELIGION. composed liturgy curtailed many individual privi- leges, it typified in many ways and fore- shadowed the great sacrifice of the Son of God on Calvary. As has been foretold by Daniel the prophet (ix. 27), the sacrifices of the Mosaic dispensation ceased to be acceptable when that one true sacri- fice of the New Law was offered by Jesus Christ. From that time unto the present day only this "clean oblation," or sacrifice of the New Law, foretold by Malachy, is acceptable to the Most High. By this sacrifice, as St. Paul teaches, Christ, "the priest forever according to the order of Melchisedech," through the instrumentality of His chosen priest, is offering Himself to His heavenly Father "from the rising of the sun to the going down thereof (Mai. i. 11). Thus He "is ever making intercession for us" (Hebr. vii. 25). 19. Who is the Priest? The priest is the person who offers sacrifice to God. According to the natural law, every wor- shiper could offer his own sacrifice. In the primeval dispensation, history informs us, the patriarch, or father, usually offered the sacrifice for the entire family or tribe. On special oc- casions, however, this was also done by one who on account of his personal qualities and position was looked upon as a priest of the Most High, though he might belong to another family. TEE PRIEST. 43 In the Mosaic dispensation God took the right of sacrifice from the individual and vested it in the family of Levi. Indeed the curtailment of these personal prerogatives seems to have fur- nished Core, Dathan, and Abiron with their pre- text, if not with their reason, for raising a sedition against Moses (Num. xvi). In this dispensation the priest became, by God's design, not only the teacher of His people, but also the ruler in spirit- ual matters, with extensive power in civil affairs. In the New Law, Christ made His priests the true mediators between Himself and the faithful. He authorized them to offer the sacrifice which He had offered, saying, "Do this in commemora- tion of Me" (Luke xxii. 19; 1 Cor. xi. 24). He delegated to them His own divine authority to teach, govern and minister in spiritual things. "All power is given to Me in heaven and on earth/' He said. "Go ye, therefore, teach all na- tions, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe' all things whatsoever I have com- manded you. And behold I am with you all days, even to the consummation of the world" (Matt, xxviii. 18-20). To be a true priest in the new dispensation a person must (1) be called by God, like Moses and Aaron of old or like the Apostles and disciples by Christ. (2) He must have qualified himself for his vocation by study and prayer. And above all, (3) he must have been lawfully ordained and com- 44 FUNDAMENTAL IDEAS OF RELIGION. missioned by one who has that power as a lawful successor of the Apostles. 20. What is Repentance ? Repentance is the reparation for transgression of God's law. Man makes this reparation by re- turning to God with sorrow for the offences of the past, united to a firm purpose of fidelity in the future. A child may truly love its parents and yet cause them some displeasure; so man may be Virtuous and yet commit some faults through human frailty. But as a child cannot love its faults more than its parents and still be pleasing in their sight, so man turns away from God in proportion as he makes friends with his faults. If, therefore, an honorable man is ever ready to apologize to his neighbor, even for unintentional faults, how much more should he be ready to do the same to God? This apology, or reparation, which man makes to God is prompted by grief for the sins of the past and proves its sincerity especially by fidelity to God in the future. When man realizes the gratuitous goodness of God which opens to him the way to that repent- ance on which his final happiness depends, he will see the necessity of cultivating repentance, not only as a matter of religious justice, but also as a grateful acknowledgment of God's condescending mercy. "A contrite and humble heart" will in- spire man to "watch and pray." Thus will he realize the importance of the warfare between the DIVINE PRAISE. 45 spirit and the flesh; thus will he discover the cause of his past infidelity; and thus will he be able to show his loyalty by avoiding the occasions of relapse. Then will the grace which comes in answer to his prayers crown his firm purpose of amendment with success. This was the thought in the mind of the Psalmist when he said, "A contrite and humble heart, Lord, Thou wilt not despise" (Ps. 1. 19). 2i. Divine Praise. Divine praise is the extolling of God on ac- count of His infinite perfections. Man has a different reason for praising God than for prais- ing his neighbor. He praises his neighbor by making known to him or to others his approval of his conduct, to encourage him or to inspire others to emulate him. Man needs no words to manifest his sentiments to God: He is "the searcher of hearts," who has no need of man's encouragement. Man, therefore, praises God to increase in himself reverence and devotion for God and to increase the same in others by his word and example. Divine praise is therefore useful and necessary for man to inflame his affections for God. Hence the Holy Spirit says by the mouth of the Psalmist, "The sacrifice of praise shall glorify Me, and there is the way by which I will show him the salvation of God" (Ps. xlix. 23). 46 FUNDAMENTAL IDEAS OF RELIGION. 22. Material Offerings. Man must make some material offering for the good of Eeligion. God is deserving not only of man's best thought and affection, but also of the fruit of his labors. According to the natural law, man should, therefore, make some material offer- ing to God as a token of his gratitude for favors received. Besides, the wants of every society, whether religious, civil, social or fraternal, must be supplied by the members of the society. As a member of a religious society man is, therefore, doubly bound to make some material offering. The nature and extent of this offering, however, are not specified by the law of nature, but are left to the choice of the individual or prescribed by positive law. Thus, the law of Moses prescribed oblations, first-fruits, and tithes. An oblation was an offering to the divine worship. Custom still retains this in the form of "Sunday offerings" or collections. The first-fruits and the tithes were annual offerings for the maintenance of the Tem- ple and the support of the clergy. These have their counterpart in the pew-rent assessment or subscriptions of to-day. As among our people the material expenses of Religion are usually borne directly by the members of the congregation, every parishioner who does not belong to the poor of Christ is bound in justice to the other members to bear his honest, proportionate share of the burdens. The entire congregation, on its part, OPTIONAL ACTS OF RELIGION. 47 is bound in justice to give the ministering priest the means of an honest living. For "the laborer is worthy of his hire" (Matt. x. 10) ; and the priest who "serves the altar should live by the altar" (1 Cor. ix. 13). 23. Sanctification of Certain Days. Eeason prescribes that some time should be de- voted to the service of Eeligion. Time is a precious gift of God. If a man grants the obliga- tion of devoting a part of God's gifts to the di- vine service, he will certainly admit that he ought to "sanctify to the Lord" some of the time on which his eternity depends. For this evident reason God prescribed the sanctification of the Sabbath even in patriarchal times. So much did God insist on the observance of this law among the Israelites, that He judged those worthy of death who wantonly violated it. 24. Optional Acts. The optional acts of Eeligion are vows, oaths, and adjurations. A vow is a deliberate promise made to God to do something specially pleasing in His sight. Like any other deliberate promise of man, a vow is of strict obligation according to the intention of the person who made it. Hence the Psalmist says, "Pay thy vows to the Most High" (Ps. xlix. 14). An oath is the calling of God to witness that the speaker is telling the truth. The common welfare as well as the good of an 48 FUNDAMENTAL IDEAS OF RELIGION. individual may justify a person in the reverent use of an oath. An adjuration is the invocation of God or holy things as a means of influencing a person to grant a request or to comply with a demand. An adjuration, to be lawful, should be made with honesty and discretion in behalf of a just cause. 25. Religious Ceremonies. A religious ceremony is the outward expression of reverence and devotion in the performance of an act of Eeligion. It may be either private or public. A private religious ceremony consists in a reverential and devout manner in performing religious acts. A public religious ceremony in the strict sense is one which is performed in the name of the public ; but as usually understood, it denotes a ceremony in which the public takes part. Both private and public ceremonies are in accordance with the promptings of the human heart, as well as pleasing to God. In fact, we can- not imagine man paying God the debt of Religion as he ought without the use of ceremony. Being composed of soul and body, he is bound by his very nature to honor God not only "in spirit and in truth," which is essential, but also in external action. Now, religious ceremonies, constituting as they do the manner of ^practical external Re- ligion, are not only a necessary accompaniment of all external religious acts, but also an incen- tive to, as well as an indication of, genuine in- RELIGIOUS LIBERTY. 49 terior devotion. In consequence of this fact, the skill of the painter, of the sculptor, the architect, and the musician has been employed throughout all ages to supply the requirements of religious ceremonials. However, if any one desire a divine approval of the devout outpouring of religious fervor in cere- monial splendor, let him open the Book of Le- viticus. It is there that God prescribes most minutely the variety, the solemnity, and the splendor of the religious ceremonies with which His chosen people of old were to pay Him the debt of Eeligion. Objections. 1. I don't believe in religious ceremonies. — And very probably don't practise much Eeligion. 2. I don't believe in overdoing a thing. — That is right. Be always sober and temperate. But do not on that account underdo your Eeligion. 3. Ceremonies only captivate the heart. — That is their object, to captivate the heart of God and of man. 4. Man had better worship God only "in spirit and in truth." — Not unless he is but spirit and truth. 26. Religious Liberty. Eeligious liberty is the right of every human being to practise the true Eeligion as he under- stands it. The practice of the true Eeligion is 50 FUNDAMENTAL IDEAS OF RELIGION. man's first and most sacred obligation. Perfect liberty in its practice must therefore be man's sacred and inalienable right. When considering the question of religious liberty in a practical light, the difference between internal and ex- ternal worship must be borne in mind. The former takes place solely in the mind or heart. The latter is always consummated externally. The former is perceived only by God, the latter is evident to God and man. The former never con- flicts seriously with a neighbor's rights, the latter may rob him of his peace and disturb him in the pursuit of happiness; the former is amenable to God alone, the latter to the law of man as well. The most sacred duty of parents is to educate the child, to bring it up as a worthy citizen and a true heir to the kingdom of heaven. It is con- sequently also the corresponding right of the parents to instruct the child, not only in the arts and sciences, but also to incline its heart to God by a thorough religious education. The individual human being has this general right and duty towards his neighbor, not to inter- fere with nor be interfered with in the exercise of his personal religious liberty. As the common temporal good is the direct object of the state, the state has no direct right to coerce its subjects in religious matters. But the state can and should protect its subjects in their personal rights. It may thus be called on to interfere indirectly in religious matters. The state may, besides, see the SUPERSTITION. 51 necessity of Eeligion for the permanence of the temporal welfare of its subjects. Thus again it may be justified in exerting itself indirectly in favor of the practice of the true Eeligion. Objections. 1. I can believe what I like. — Yes, without serious injury to your neighbor. But in your practice you have no right to force your opinions on your neighbor, to scandalize him or injure the common good. Your neighbor has equal religious liberty. 2. I am at liberty xo practise any Eeligion I like. — Provided you respect the rights of your neighbor you can do many things without human interference. 27. Superstition. Superstition is the false practice of Eeligion. The word superstition is derived from the Latin "super" and "statutum," and literally means "something above what has been prescribed." Hence, superstition is a religious act or practice which has not been prescribed by almighty God. A religious act may be contrary to God's law in two ways: it may be divine honor to a creature, or it may render false divine honor to God. Hence the division of superstition into the superstition of worshiping idols and the superstition of false worship. The superstition of worshiping idols, or false gods, was practised by the heathen of old. 52 FUNDAMENTAL IDEAS OF RELIGION. St. Paul condemns them in the first chapter of his Epistle to the Eomans, saying: "They are in- excusable. Because when they knew God, they have not glorified Him as God. They changed the glory of the incorruptible God into the likeness of a corruptible man, and of birds, and of beasts, and of creeping things. Wherefore God gave them up to the desires of their heart. Who changed the truth of God into a lie ; and worshiped and served the creature rather than the Crea- tor. For this cause God delivered them up to shameful affections, receiving in themselves the recompense which was due to their error. And as they liked not to have God in their knowl- edge, God delivered them up to a reprobate sense, to do those things which are not becoming. Who, having known the justice of God, did not under- stand that they who do such things, are worthy of death, and not only they that do them, but they also that consent to them that do them." The superstition of false worship was severely punished among the Israelites. Thus Saul lost his kingdom and his life for offering sacrifices contrary to God's law. Core, Dathan, and Abiron were cast alive into hell for the same offence (Xum. xvi. 33). This gives one an idea of how God regards the sin of heresy, which is made so little of in our own day. PAET II. REVEALED RELIGION, The true Religion is not only in accordance with Reason; above all it rests on the Authority of almighty God. In fact, its divine origin, na- ture, and mission give the true Eeligion its real dignity and vahie. We shall, therefore, now pro- ceed to study Eeligion as revealed and established by almighty God. In performing this pleasant task we shall first consider those supernatural truths which have been revealed to us by God Himself, and then proceed to examine the di- vinely ordained practice of Religion. 53 A . STTPEKN ATT7R AL TRUTHS. I. Introductory Truths. i. Truth. Truth is being in relation to intelligence. St. Augustine says, "Truth makes known that which is." Truth may be described as that property or peculiarity of any being which makes it know- able to intelligent mind. God is the first and greatest Truth, because He is the first and neces- sary Being. God understands Himself perfectly. In the ideas which His being suggests to His mind God likewise perfectly understands all created truths. In relation to man, created truths are of three kinds: (1) purely speculative, as the truths of mental philosophy; (2) practical for time, as the truths of personal, domestic, and political economy; (3) practical for eternity, as the truths relating to man's origin, destiny, redemp- tion, and salvation. Man may obtain a knowledge of truth in three ways: (1) by a proper use of his faculties of observation, induction, and deduction; ^2) from his fellow man by hearing or reading a disclosure 54 TRUTH, 55 of the truth; (3) from God, who, knowing all things, can reveal the same to man. Because his destiny is supernatural, man un- aided by God can obtain but little knowledge of the truths that are practical for eternity. In re- gard to these truths reason can discover but three things: (1) that there exists a supreme Being who is the Creator and Preserver of the universe; (2) that the human soul is a spirit which will live forever; and (3) that man has a free will according to the use of which he will be rewarded or punished forever. The other truths which are practical for eter- nity being entirely above the nature of man, they do not come within the range of his unaided mental vision. These truths man must, therefore, learn from God. He is their Author as well as man's, and can therefore reveal them to man. Unfortunately, however, man often follows the example of Pontius Pilate, who did not wish to know the truth. When the God-Man was brought before him and said, "I came to give testimony of the truth" (John xviii. 37), the Eoman governor asked, "Truth! what is truth?" and then turned away before he could receive an answer. On the other hand, those who seek the truth with an "honest and upright heart" will find that "grace and truth which came by Jesus Christ" (John i. 17). And He who is "the way, the truth, and the life" (John xiv. 6), "will sanctify 56 REVEALED RELIGION. them in truth" (John xvii. 17), so that with St. Paul they may truly say, "The truth of Christ is in me" (2 Cor. x. 10). Then will "the Spirit of truth, whom the world cannot receive" (John xiv. 17), "teach them all things," so that they may live "according to the faith of the elect of God and the acknowledging of the truth" (Tit. i. 1), till they attain the possession of fruition of the eternal Truth in heaven. Objections. 1. I have heard that man has innate ideas. — Believe me, that is only a post-natal fancy of such as have not sufficient brains to form ideas of self- evident truths. 2. I have also heard it said that truth is rela- tive and mutable. — It is evident that being is real and objective. Hence truth, which is the relation of being to mind, must also be objective and, there- fore, cannot be merely subjective and relative. 2. Mystery. The word "mystery" is a Greek derivative which literally means something concealed or hidden from view. In its present use the word mystery signifies a truth which man does not fully under- stand. As man usually arrives at the truth only after more or less research, a mystery must al- ways be encountered before a truth is mastered. For a child everything is at first a mystery. As its reason gradually develops, it begins to observe MYSTERY. 57 the world about it. Soon its mind is able to ab- stract some vague idea or acquire some rudiment- ary knowledge of one truth or another. As its faculties develop or its powers increase, if the child is of a thoughtful turn of mind, it grows in knowledge and wisdom before God and men. Long before it arrives at maturity it acquires a knowledge of many truths whose very existence was unknown to it before. Thus many mysteries disappear before the light of reason in the course of time. And yet there still remain many mys- teries within the range of reason, which even the brightest minds have thus far failed to explore. Such mysteries surround us on every side. They are found everywhere in nature, in the mineral, the vegetable, and the animal kingdoms. Who ? for example, can say what fire is? Who has dis- covered what that is which gives the delicate hue and exquisite fragrance to the rose? Or who can show what that is in man which enables him to form spiritual concepts or ideas of material things and communicate the same to his fellow men? In fact, is there not some truth in the saying, "The greatest mystery to man is man" ? If, therefore, there are so many mysteries to man within the range of his own mental vision, how many mysteries must there be for him within the range of God's all-penetrating vision? In fact, many persons of authority declare the domain of divine vision to be the real land of mystery for man. Hence they define as mystery a truth 58 REVEALED RELIGION. which by its very nature is a secret to unaided finite intelligence. It certainly can be said to God alone in all truth, "No secret is hid from Thee" (Ez. xxviii. 3). Objections. 1. I accept only what can be demonstrated. — You had better stick to the multiplication table. 2. Are not mysteries contrary to reason ? — Not contrary to, but above reason. 3. What proof can we have of things invisible? — The word of God. 4. I reject Christianity because it deals in mysteries. — What a pity God gave you reason! 5. Reason must comprehend before accepting. — Reason comprehends that God is the eternal uncreated Truth. Is not His infallible word bet- ter than the mere hearsay which you often accept in daily life? 3. The Supernatural. The supernatural is that which is above the natural powers and wants of all created things. By the natural powers and wants of creatures is meant all that is due them according to their nature. Thus, it is natural for angels to be and to act as pure spirits with intelligence and free will. It is the nature of man to be and to act as a creature composed of a rational soul and a ma- terial body. But it is supernatural for either angel or man to be or to act as God or as the natural TEE SUPERNATURAL. 59 child of God. Jesus Christ alone is the Son of God, according to His divine nature. So it is natural for the God-Man according to His divine nature to be and to act as God. But a participa- tion in the nature or action of God is above the nature of angels and men; that is, it is super- natural. Heaven is the natural home of God, Father, Son, and Holy Ghost. Angels and men have no natural claim to it. For, as home is the abode of parents and children, so is heaven the natural home of God. The owners of a home may wel- come strangers into it; so may God admit angels and men into heaven. Still, God could not have created angels and men in the enjoyment of heaven. For, if angels and men are to be admit- ted to heaven, they must enter it according to their nature, that is, of their own free will as the friends of God, since they cannot be created as the natural children of God. To test their free will a trial was, therefore, necessary for both angels and men. If man had but a natural destiny, his body would after death return to earth whence it was taken. But his soul, being a spirit, would, like the angels, continue to exist forever. It is a fact, however, that man admits his supernatural des- tiny. For everybody desires to go to heaven. If God, therefore, gave man a supernatural destiny, He must also have given him a supernatural means of attaining that exalted end of his exist- 60 REVEALED RELIGION. ence. Hence when we admit the supernatural destiny of man we must also in justice to God admit whatever that destiny demands. We must admit : 1. The supernatural knowledge of his destiny revealed to man by God. 2. The supernatural life of man, whereby he is united to God by the bond of divine friendship or is adopted as a child of God. 3. The supernatural knowledge of this life im- parted to him by God. 4. Supernatural help for man to direct his mind and heart to God as his supernatural end. 5. Supernatural life of glory, or the beatific vision, whereby angels and saints are enabled ac- cording to their capacity to see and enjoy God face to face in heaven. This destiny, with the proportionate means of attaining and enjoying it, is called the supernatural order in creation. Objections. 1. Is everybody destined for heaven? — "God will have all men to be saved and to come to the knowledge of truth" (1 Tim. ii. 4). 2. Did God predestine some to hell? — No; to whatever God creates He gives the perfection of its nature. To predestine to hell would mean to make a deliberate moral wreck of some men. To assert that of God would be as blasphemous as it would be unjust. REVELATION. 61 4. Revelation. In Eeligion a revelation is a supernatural mani- festation of truth made by God to man. A far- sighted person can see more than a nearsighted one. With the aid of a telescope both can see things at a great distance. But the vision of God penetrates further than the most powerful tele- scope. Being everywhere, His vision is limited neither by time or space, nor is it obscured by in- tervening objects. The range of God's vision ex- tends beyond actualities to the remotest possi- bilities. He sees from eternity to eternity. Knowing all things, God can therefore directly communicate to man whatever He pleases, whether the same be naturally knowable to man or not. History tells us that God has thus communicated truths to man. This divine communication of truth from God to man is called Eevelation. God has made things known to man in two ways: (1) naturally, by the light of human rea- son- (2) supernaturally, by revelation. This supernatural revelation is either private, as for example, the message of Nathan the prophet to King David, or it is public and intended for all mankind. This public revelation was made di- rectly through Christ, the prophets, and the Apostles. To-day it comes to us indirectly through the infallible teaching of the true Church. The truths which God has thus revealed are of two kinds: (1) such as are entirely beyond the scope of pure reason, as for example, man's des- 6 2 REVEALED RELIGION. tiny to heaven; (2) such as the mind of man may grasp more or less distinctly, as the immortality of the human soul. Private revelation God still makes to His chosen souls from time to time. But public revelation is complete. This is the teaching of St. Paul, who says, "Though we, or an angel from heaven, preach a Gospel to you besides that which we have preached to you, let him be anathema" (Gal. i. 8). To be able to accept public revelation accord- ing to the rules of prudence, man must at all times have the moral certainty of the fact that the reve- lation was made. This moral certainty is given to man to-day by the true Church, which God has delegated to act in His name. She alone is authorized by God to say what revelation is genu- ine and what is apocryphal. When we admit, with the universal consent of mankind, that God has destined man for heaven, revelation becomes an absolute necessity. For if man is to go to heaven, he must not only know his destiny, but also the means which God has ordained for its attainment. Again, if man must practise a particular form of Eeligion, it is neces- sary that God should clearly indicate the same to him. Moreover, if God makes a revelation and binds man to live according to it, He must give man some palpable proof of its genuineness. There are various criteria and motives of credibility which REVELATION. 63 apply more or less to all manifestations of truth, whether human or divine. There are others, how- ever, which apply only to divine revelation. Be- ing required by the very perfection of God, these are His divine seal upon His words and works. These evident criteria of revelation are miracles and prophecies. Objections. 1. I don't see the necessity of revelation. — Your ignorance is pitiable. 2. God cannot make revelations. — If you can reveal your ignorance, why can God not reveal His knowledge? 3. Public revelation is lost. — It may be lost on you, if not to you. 4. How can I know that God's word is not corrupted? — On the assurance of His Church guided by the Holy Ghost. 5. Must I accept revelation? — Yes, and regu- late your daily life according to it, if you desire to go to heaven. 6. Did not Brigham Young and Mrs. Eddy make revelations to mankind? — Their revelations were of the same nature as those made by the re- formers of the sixteenth century. Evidently neither of them was aware of the anathema pro- nounced against such persons by St. Paul (Gal. i. 8). At any rate, all of them overlooked the miracles. 64 REVEALED RELIGION. 5. Miracles. A miracle is an evident supernatural or ex- traordinary effect produced by God for the benefit of Religion. Three things are always united in a miracle: (1) an evident effect; (2) an extraordinary or supernatural divine intervention; (3) which al- ways benefits Eeligion at least remotely. The ef- fect may be supernatural in three ways: (1) it may be entirely above nature, as the transfigura- tion of Christ on Thabor; (2) it may be con- trary to nature, as the resurrection of the dead; (3) it may be contrary to the usual operation of physical laws, as the instantaneous cure of the sick. The universal consent of mankind in admitting both the possibility and the actuality of miracles is based on this simple reasoning. In creation God established the laws of nature for a natural end. Being still their absolute Master, God can cer- tainly suspend their operation when a higher end requires it. Such a divine intervention is called a miracle. This is necessary to give man certainty of the true Eeligion revealed by God. Miracles are always a divine approbation of the true Re- ligion. Though they often directly benefit an individual, God could not perform a miracle which would even remotely confirm an error. Be- sides, Our Saviour refers directly to miracles as a divine confirmation of His mission and teach- MIRACLES. 65 ing. "If I do not the works of My Father," He says, "believe Me not. But if I do, though you will not believe Me, believe My works " (John x. 37). To aid in the spread of the true Religion, miracles were more numerous during the first stages of its progress, both in the time of Moses and in the beginning of the Christian era, than they are to-day. Later on this criterion of the true Eeligion became less necessary and therefore more rare. Still, this seal of divine approbation is upon the true Eeligion to-day. Whoever doubts this assertion can easily be convinced by visiting Lourdes, for example, at the time of the national pilgrimages, where annually many miracles are wrought, as medical science testifies. Objections. 1. A miracle, being a disturbance of the phy- sical laws, is impossible. — "All things are possible with God." Besides, a miracle is not a disturb- ance, but a suspension, of the laws of nature. 2. A suspension of the laws of nature destroys the physical order. — Miracles occur only by way of exception, and "exceptions prove the rule." 3. Miracles are a sin against the physical or- der. — They are not. God, being the Author of the law, can suspend the law whenever He deems it proper. 4. Man must know all the laws of nature to 66 REVEALED RELIGION. recognize a miracle. — Not so; he needs to know only the law which was suspended. 5. Every religion has miracles. — This is more easily asserted than proved. A false religion may have sham miracles. It may also have dia- bolical manifestations, which captivate the vulgar mind for a time, but they are no true miracles. 6. Some Bible miracles are not in confirma- tion of a particular doctrine. — But always in con- firmation of the true Beligion in general. 7. The truth of miracles rests mostly on human testimony, which cannot give certitude. — It is well at times to look up the criteria of truth. We can have as strong a certitude of a miraculous fact as of the achievement of inde- pendence by the United States. 6. Prophecy. A prophecy is an exact prediction of an event that cannot be foreseen in any natural cause. The despatcher at the depot can foretell the ar- rival of trains. The Weather Bureau can fore- cast the weather. The astronomer can predict an eclipse or the arrival of a comet. The angels, who know the laws of nature better than man, can foresee events that are as yet profound mysteries to the greatest scientists. Angels and men may even conjecture what free agents might do under certain circumstances. But neither angels nor men can foretell what God will do in the future, or even what future generations of mankind will TRADITION. 67 do. That knowledge is entirely above their na- ture. While it is hidden in the mind of God they have no means of acquiring it. God, how- ever, is free to communicate it. When God thus gives man an insight into the future, as the his- torian might into the past, we say that He utters a prophecy. History tells us that God has thus repeatedly predicted events in ages gone by. The individuals to whom or through whom God communicated such knowledge to mankind are in consequence called prophets. For, as St. Peter says, "Prophecy came not by the will of man at any time; but the holy men of God spoke inspired by the Holy Ghost" (2 Peter i. 20). Thus we read not only the life and death of the God-Man predicted by the prophets of old, but also the nature of the true Church, as well as the rise and fall of empires. Prophecy, being a supernatural effect, like miracles, is a divine criterion of the true Eeligion. For the revelation of those future events, "which not even the angels of heaven know" (Matt. xxiv. 36), can be made to man for no other reason than to strengthen the bond that unites him to God. Hence St. Paul says that prophecies are made "not to unbelievers, but to believers," to strengthen them in the faith (1 Cor. xiv. 22). 7. Tradition. Divine tradition is the preservation and trans- mission of revelation by means of the true Church 68 REVEALED RELIGION. of God. According to the generally accepted chronology, the first word of God was known to man 2,500 years before Moses was inspired to record any of it. In the New Law the Sacred Scriptures were written only from time to time. In fact, the Apostles had already "taught all na- tions" before St. John wrote his Gospel and the Apocalypse. Then nearly 400 years passed, on account of the violence of the persecutions and the difficulty of travel, before an official collection of all the inspired writings was made. Besides, many more years elapsed, on account of the diffi- culty of copying and communication, before the Bible as we have it to-day could be put within the reach of all of good will. During these long and eventful years the word of God was preserved and transmitted by word of mouth and private writ- ings. Indeed, the explicit command of the God- Man to His Apostles was not as to Isaias of old: "Take thee a great book, and write in it with a man's pen" (Is. viii. 1), but rather, "Go ye unto the whole world, and preach the Gospel to every creature" (Mark xvi. 15). St. John, in speaking of the Saviour's public life, declares that Jesus did many things that are not recorded in the Gospel (xx. 30, xxi. 25). In fact St. John asserts that the Gospel was written only to convince mankind of the divinity of Jesus Christ and of His mission (xx. 31). Being thus convinced, mankind would be prepared to accept the word of Christ as transmitted in the preach- TRADITION. 69 ing of the Apostles and their successors. In them mankind would then recognize the duly author- ized agents of Jesus Christ. For they are not usurpers, but can prove the divinity of their mis- sion. To them the God-Man said: "All power is given to Me in heaven and in earth. As the Father hath sent Me, so I send you. Going there- fore teach all nations .... teaching them to observe all things whatsoever I have commanded you : and behold I am with you all days, even to the con- summation of the world" (Matt, xxviii. 18-20). During the patriarchal period the longevity of the patriarchs was especially conducive to the transmission of revelation by oral teaching. From the time of Moses the purity of God's word was safeguarded by the vigilance of the Sanhedrim, the highest tribunal in the land. The work of this body was facilitated and supplemented by the preaching and writings of the prophets. Thus we see that no radical change was introduced in the New Law when the teaching body instituted by Christ and guided by the Holy Ghost suc- ceeded to the office of the Sanhedrim in guarding divine revelation from corruption. In fact, be- fore the invention of printing it was a physical impossibility to spread "the glad tidings of sal- vation" mainly by printed literature, even if the written word of God needed no official interpre- ter. Hence there never was any doubt about the ex- cellence of divine tradition before the beginning 70 REVEALED RELIGION. of the sixteenth century. In fact the Apostles themselves put divine tradition on a level with their own inspired writings. They speak of it without any misgiving. St. Paul, for example, exhorts the Thessalonians "to hold fast to the traditions" (ii. 14). St. John says quite natural- ly of it, "Having more things to write unto you, I would not by pen and ink; for I hope that I shall be with you and speak to you face to face" (1 Epist. i. 12). Tertullian in his work on "Prescription" gives two simple rules which invariably disclose the source of any doctrine. Does the doctrine come down to us from the time of Christ? Then it is genuine. Is it a new doctrine? Then it is false, no matter whether it is found in a garbled mod- ern version of the Bible or propounded by one who claims to preach the pure word of God. Hence St. Paul earnestly exhorts his favorite disciple, saying: "0 Timothy, keep that which is commit- ted to thy trust, avoiding the profane novelties of words, and oppositions of knowledge falsely so called, which some promising, have erred con- cerning the faith" (1 Tim. vi. 20). Objections. 1. I don't believe in or see the necessity of divine tradition. — Humble study may improve your mental vision. Pray to God for light to see things as He sees them. 2. How do you know that tradition is the THE BIBLE. 71 word of God? — From history and the true Church. 3. Then the Church is greater than the word of God. — The (Jhurch is the divine custodian and interpreter of the word of God. 4. Is divine tradition still increasing? — No. The deposit of faith, whether written or orally transmitted, was complete at the death of the Apostles. 5. Why do some non-Catholics make little of divine tradition? — Why did the prodigal leave his father's house? 8. The Bible. The Bible is a collection of the divinely in- spired writings. These writings are also called the Sacred Scriptures. The list of the various inspired books is called the canon of the Sacred Scriptures. The collection of the inspired writ- ings, or the canon as we have it to-day, was offici- ally made by Pope Damascus (A.D. 366-384) towards the end of the fourth century. His de- cree was repeated the next century by Pope Gelasius (A.D. 492-496). Finally, after having been enjoined by various provincial and national councils, the canon of inspired books, which had been universally received, was declared authentic by the infallible teaching of the universal Coun- cil of Trent (April 8, 1546). The Bible is divided into the Old and the New Testament. The former contains 45, and the lat- 72 REVEALED RELIGION. ter 27 books. The first book, called Genesis, was written by Moses about 1,500 years before Christ. The last book, the Apocalypse, was written by the Apostle St. John about the year of Our Lord 100. The Bible (1) tells man that he is destined to a supernatural end. (2) It points out to him what he must do to be born to the supernatural life. (3) It instructs him in regard to what he must believe as a child of God. (4) It makes known to him the commandments which he must observe to live the supernatural life. (5) It indi- cates the means of grace which he must use to persevere in that life until death. (6) It tells him how to pray to God and praise His name. (7) It gives him much historical information relating especially to God's dealings with man- kind. In a word, the Bible is a divine Consti- tution which records the establishment of the true form of Beligion by almighty God, and defines what man must do to be pleasing in His sight and thus merit life everlasting. Before the art of printing was invented the re- production of the Bible was a most laborious and costly task. To produce a single copy was a gigan- tic undertaking even for an expert copyist. No sooner, however, was printing invented than ad- vantage was taken to spread the word of God. In the short space of time which elapsed between this discovery and the appearance of Luther's Bible, 629 editions of the Catholic Bible and portions of the same had been printed and distributed. TEE BIBLE. 73 To-day the Bible is within the reach of every one, and the faithful are encouraged to read it even by the granting of indulgences for doing so. Objections. 1. What is your authority for the canon of the Bible? — The Catholic Church, directed by the Holy Ghost, the Spirit of truth. 2. The Bible is sufficient for me without the Church. — Without the Church a correct canon is impossible. Besides, the Bible, like the law of the land, must be officially interpreted. 3. I take my faith out of the Bible. — The faith of Christ "cometh by hearing" (Eom. x. 17). 4. The word of God is infallible. — But man is fallible in interpreting it. 5. I want Bible proofs. — The Church says with Christ, "If you do not believe My words, believe My works." 6. Catholics do not read the Bible. — Shame on them! 7. They are not allowed. — On the contrary, the Church even grants an indulgence for read- ing it. 8. Is all revealed truth in the Bible? — No; some is handed down solely by oral tradition. 9. Why don't Catholics read the King James version? — Being garbled and interpolated, it is no longer the pure word of God. 74 REVEALED RELIGION. 10. The Sacred Scriptures were lost during the dark ages. — Nonsense. 11. Didn't Luther find the Bible?— Yes. He found it pure and corrupted it. 12. Was not Luther the first to translate the Bible? — You are trifling with history. 13. Why did the monks of the Middle Ages chain the Bible? — Why is the dipper at a public fountain chained? 14. Why are Catholics opposed to the read- ing of the Bible in the public schools? — They are not opposed to the reading of the Bible, but to a garbled version of the same. 9. Inspiration. Inspiration is a supernatural impulse which God gave to the sacred writers, thereby moving them to write, and illuminating and directing them while writing, so that they infallibly re- corded those things and only those things which God desired. In itself, inspiration is distinct from revelation, though both are often united in the inspired writings. Thus, God inspired the writer when He influenced him to record what he already knew. But when He first made known what was unknown to the writer before, and then influenced him to record the same, He both re- vealed and inspired. Inspiration may be aptly compared to that help which a mother might give to her child in writing its first letter. The mother first suggests the INSPIRATION. 75 thought of writing. Then she suggests the proper ideas. Finally she suggests such words as may be essential to express the ideas to be written. So God in a more perfect way first suggested the idea of writing. He next indicated the ideas, or the message to mankind. Finally He directed the sacred writer to record the message in such words as would correctly express the divine idea. In all public revelation, inspiration is a most useful aid to divine tradition for the proper transmission of God's word to posterity. The authenticity of inspiration is vouched for, not only by the tenor of the doctrine, but especial- ly by the infallible Church which Christ has established. Though the translators of the in- spired books were not inspired in their work of translating, the Church of Christ, guided by the Holy Ghost, has declared that the "Vulgate" translation is substantially the same as the original copy. No original copy is extant at this remote date. Objections. 1. Is every word of Sacred Scripture inspired? —Probably not. The individual words of the original text are considered inspired only when they were essential to convey the divine idea. 2. Did not some sacred writers use great dili- gence in writing? — Certainly. God moved them to write according to their literary ability. 76 REVEALED RELIGION. 3. How account for the difference in style in the sacred writers ?— Just as in other writers— by their different individualities. 4. It is said that there were grammatical mis- takes in some original texts. — It is now too late to verify this assertion. If true, it shows that God looked to holiness rather than to grammati- cal correctness in His instruments. 5. Some facts are recorded in different ways by different writers. — That only shows the differ- ent capacity of different writers; but their ver- sions are substantially the same. 6. Is all that God ever inspired in the Bible as we have it to-day ?— Probably not. But all that is in the Catholic Bible is inspired. io. Historical Value of the Bible. The historical value of the Bible is its human authority. Three things constitute the historical value of any book. They are its authenticity, or genuineness, its integrity, and its veracity. (1) The authenticity, or genuineness, of a book consists in the fact that it was written by the author to whom it is attributed, or, if the author is doubtful or unknown, that it was written about the time indicated. The terms "genuine" and "authentic" are used in opposition to spurious and apocry- phal. (2) The integrity of a book consists in this, that it remains substantially the same as it was written, without an addition or subtraction, without any mutilation or interpolation. Prac- HISTORICAL VALUE OF THE BIBLE. 77 tically, the integrity of the Bible consists in this, that it is a safe guide in the revealed doctrine of faith and morals, and is substantially correct in recording historic facts, though it may acci- dently err regarding names and dates. (3) The veracity of a book is that quality which results from the ability and fidelity of the author in chronicling events as they really occurred. 1. The authenticity of the New Testament, and especially of the Gospels, is evident — (1) be- cause Christianity has universally regarded it as such for a long time; (2) because no other satis- factory date or author can be assigned to it; (3) because the style, allusions, and development of these books suggest that their authors were Jew- ish disciples of Jesus Christ; (4) from the testi- mony not only of the theologians and doctors of divinity, but of the enemies of Eeligion who have openly admitted the authenticity. 2. The integrity of the New Testament is evi- dent — (1) from the fact that the watchful care of the faithful and of the clergy made its corrup- tion impossible; (2) from the fact that the oldest copies extant, which date back to the fourth cen- tury, have the same text as the latest editions. 3. The veracity of the New Testament is evi- dent — (1) from the fact that its authors were not deceived in what they recorded, did not wish to deceive in what they wrote, and could not have deceived mankind on such a subject if they so desired; (2) from the nature of the things re- 78 REVEALED RELIGION. corded, which were so wonderful that they would not have been accepted if they were not evident- ly true; (3) from the candid manner in which the books are written; (4) from the faith with which they have inspired mankind at all times. The authenticity, integrity, and veracity of the Old Testament, especially of the Pentateuch, ap- pear — (1) from the authority of the Xew Testa- ment, which speaks of it in the highest praise; (2) from the constant and unanimous traditions in its favor. The authenticity of the Old Testament is, moreover, vouched for by intrinsic arguments de- rived from the facts narrated, from the circum- stances recorded, as well as from the style and the unity and harmony of the various books. Its in- tegrity is specially vouched for by the religious and jealous care bestowed upon the Sacred Scrip- tures by the Jews of old and later the Chris- tian world. Finally, its veracity becomes even more apparent when one considers that in treating doctrines so sublime and in recording so miracu- lous events, the authors could not have imposed upon the people. Besides, being men of integ- rity and filled with the fear of the Lord, they would not have deceived the people, if such were possible. THERE IS A GOD. 79 II. God and the Divine Plan. i. There is a God. God is that one necessary Being who exists of Himself from all eternity. A being may be neces- sary in itself or for others. God alone is neces* sary in either sense. His very nature is to exist. Hence He is a necessary being considered in Him- self. Besides, all other beings are dependent upon Him as the first cause. God, therefore, is neces- sary for all beings. It is a historic fact that God has repeatedly spoken to man. He therefore must exist. Be- sides, He has repeatedly manifested His power by miraculous intervention in the physical and moral world. Aside from revelation, miracles, and prophecies, however, proofs of God's existence are found in the design, creation, and government of the uni- verse. "For the invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made: His eternal power also, and divinity: so that they [who do not believe] are inexcusable " (Eom. i. 20). The usual arguments which show God as the first cause, designer and moral lawgiver may be briefly stated as follows: 80 REVEALED RELIGION. 1. Argument from Causation. It is evident that the world exists. But reasons, both theo- retical and practical, emphatically assert that the world could not and originally did not make it- self. For as there is no effect without a cause, so no effect can be its own cause. Consequently the world was produced by a cause extrinsic to it. This First Cause man calls God. 2. Argument from Motion. Again, motion and the power of motion evidently exist in the world. Now, as no body can produce itself, neither can it give itself motion or the power of motion. Hence this motion and power of motion must come orig- inally from an extrinsic prime mover. This Prime Mover man calls God. 3. Argument from Contingency. Moreover, all things in nature are contingent. But contingent beings exist primarily through a necessary, ex- trinsic being. This Necessary Being man calls God. 4. Argument from Gradation. It is evident, besides, that there is a gradation in nature; some beings are of a more perfect order than others. But relative perfection necessarily supposes an absolute perfection as the standard of comparison. That Being of Absolute Perfection man calls God. 5. Argument from Necessary Truths. St.Augus- tine says that all truths presuppose thought, and thought, intellect. It is evident, however, that the principles of logic, being necessary truths, are not the effect of a contingent intellect. There THERE IS A GOD. 81 must, therefore, of necessity be an eternal intellect in whose eternal, unchangeable intelligence these necessary and eternal truths have their cause. This Eternal Intelligence man calls God. 6. Argument from Fixed Laws. It is evident, moreover, that there are certain fixed laws in nature which produce fixed results. But nature, being devoid of intelligence, must be directed by some extrinsic intelligence to produce these defi- nite results. That Intelligence which established the laws of nature man calls God. 7. Argument from Design, or Physical Argu- ment. When we look around us in the world, we cannot help observing the unity, beauty, and har- mony that exist among creatures. Now, natural- ly, the greater the masterpiece, the greater must also be the intelligence which planned and the power which executed it. Consequently, this vast universe must have been planned and created by a being of infinite intelligence and power. That Being man calls God. 8. Moral Argument, or Argument from Con- science. Man recognizes within him a moral law which binds him without any pfevious human in- tervention. Now, since every moral law presup- poses a lawgiver, there must exist an authoritative lawgiver who has engraven his law on every human heart. This great Lawgiver man calls God. 9. Argument from Universal Consent. It is a historic fact that mankind has always univer- sally believed in the existence of God. Since, 82 REVEALED RELIGION. however, a universal effect requires a universal cause, this belief of mankind must be founded on truth. For truth is universal, whereas error ia not. Hence God exists. On account of this evidence of reason, as well as that furnished by revelation, the existence of God has been declared a dogma of faith. "If any one denies," says the Vatican Council, "that there is one true God, Creator, and Master of things, visible and invisible, let him be anathema." Objections. 1. The universe is God. — God is eternal and unchangeable. The world, however, is constantly undergoing change. Hence the universe cannot be God, but is created by God. 2. A cause cannot always be known by the effect. — But its existence can. That suffices. 3. The universal consent of mankind springs from fear. — But, as St. Alphonsus says, "The fear of God presupposes the existence of God." 4. How do you account for atheists? — They are either persons who have never seriously thought about God, or they try to convince themselves and others against their judgment that there is no God, so that they need not render an account of their stewardship to Him. St. Alphonsus declares it to be his opinion that no atheist is sincere. For "the fool says in his heart [not in his mind] , there is no God" (Ps. Hi. 10). TEE BLESSED TRINITY. 83 2. What is God? God is a Spirit, infinitely perfect. "We have just seen that God, the Designer and Creator of the universe, is a necessary Being of infinite perfec- tion. That God is an individual Spirit is evident from the fact that He created spirits, angels, and human souls. A cause is always proportionate to its effect. But only a spirit would be a cause pro- portionate to the production of a spirit. God, therefore, is an individual Spirit, a Spirit infinite- ly perfect, who exists of Himself and is necessary for the existence of all things. Or, as St. Alphon- sus says, "Because God exists by Himself, He is one, eternal, and infinitely perfect." Objections. 1. God and the universe are one. — God is a Spirit; the universe is principally matter. Hence they are not one. 2. The world is an emanation from God. — Matter cannot emanate from a spirit. 3. The world is evolved from God. — This is another pantheistic error which confounds: (1) the idea of God with the idea of being in gen- eral; (2) the idea of the infinite with the idea of all finite beings, taken collectively; (3) the nature of creatures with the concepts of the same as they exist in the mind of God. 3. The Blessed Trinity. The Blessed Trinity is the mystery of Three 84 REVEALED RELIGION. Persons in One God. Its existence is entirely be- yond the range of natural reason. Divine revela- tion alone has made it known to man. Though indicated in the Old Dispensation, it was clearly manifested only in the New Law. The Blessed Trinity was proclaimed at the baptism of Jesus Christ, when "The Spirit of God descended as a dove, and a voice from heav r en said : This is My beloved Son in whom I am well pleased" (Matt. iii. 16, 17). It was again proclaimed by Jesus Himself when He said to the Apostles, "I will ask the Father and He shall give you another Paraclete, the Spirit of truth" (John xvi. 16). It was again proclaimed by His commissioning them to baptize "in the name of the Father, and of the Son, and of the Holy Ghost" (Matt, xxviii. 19). Hence St. John says, "There are Three that give testimony in heaven, the Father, the Word, and the Holy Ghost, and these Three are One" (John v. 7). Objections. 1. There is only a virtual distinction between the Three Persons. — But Scripture asserts a real distinction. 2. The Word was co-eternal, but not consub- stantial with the Father.— That is bad philosophy as well as bad theology. 3. Christ was a mere man. — Better read the first chapter of St. John's gospel. CREATION. 85 4. The Holy Ghost is a creature. — Scripture clearly says that He is God. 4. The Attributes of