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| The Birth of the SSPX's 'The Angelus' |
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Posted by: Stone - 12-31-2020, 06:55 PM - Forum: Articles by Catholic authors
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The Angelus - March 2015
The Birth of The Angelus
Forgetting the past is a sure recipe for failure. Here are a few considerations about the humble beginnings of one aspect of the life of Tradition in the United States: Angelus Press and its magazine, The Angelus.
The Angelus: Mrs. Slovak, perhaps a short history of the first years of the Society in the United States is in order.
Irene Slovak: The Society of St. Pius X was first established in the U.S. in Armada, Michigan, after a visit of Archbishop Lefebvre, and this led to the establishment of the seminary of Armada which functioned for a few years until 1979, when it moved to Ridgefield, Connecticut, and operated until the opening of Winona in 1988. The headquarters of the SSPX moved rapidly to Oyster Bay, New York, with Fr. Clarence Kelly being appointed the first District Superior. He printed a small bulletin for the English-speaking world titled For You and for Many.
The Angelus: I understand that Father Bolduc was instrumental in the work of The Angelus.
Irene Slovak: In 1974, Fr. Hector Bolduc, originally from New Hampshire, was ordained priest at Ecône by Archbishop Lefebvre. A group of Catholics in Houston, Texas, contacted the Archbishop to ask for a priest for their group, which numbered by then about 200 people. He answered their request and sent Father Bolduc to tend to the care of the American faithful in the Southwest portion of the country. He purchased a church property in Dickinson, Texas, on November 18, 1976. This became Queen of Angels, which was dedicated by the Archbishop July 10, 1977. Also involved in the work there were to be the long-lasting fixtures of the Dickinson priory: Sister Grace and Father Carl.
The Angelus: Could you present to our readers these heroes of the first hour?
Irene Slovak: Father Bolduc was very dynamic and could be described in layman’s terms as a “mover and shaker.” He laid the foundation, and we are indebted to him. At the end of his life he was concerned for the records he had of the early years, which he said filled a dozen four-drawer file cabinets. He wrote,
“I have never been asked for my recollections of the early SSPX days although I was involved in the purchase, acquisition, and building up of most of the large houses or churches of the SSPX, all of which are still thriving.”
Not much has been recorded of Sister Grace. With the help of Father Bolduc, she literally escaped from her Benedictine convent in Arkansas to join the traditional movement to preserve her sanity and her vocation. She was a fixture at Queen of Angels for many years helping the priests and lending support wherever she was needed. She was the school nurse as well.
At the same time, Father Carl, a Capuchin from Wisconsin, as was the custom in the good old days of the penal colonies, had been relegated to Australia to amend his traditional leanings. As if by Divine Providence, there he met with the Archbishop, who was attending the Melbourne Eucharistic Congress held in 1973. Father was very unhappy with the changes in the Church after Vatican II, and he asked the Archbishop to help him. The Archbishop responded to his request and sent him to join Father Bolduc in Texas. He never formally joined the SSPX but, as there were so few priests in the beginning, he and Father Bolduc traveled many air miles to missions all over the southwest part of the U.S. and Mexico. When he wasn’t traveling he was enlisted as printer for The Angelus. Father was very experienced, having worked as a printer on one of the six Indian reservations in Montana where he was the pastor during the 1960s. During the mid-1980s Father Carl was prior at Queen of Angels.
The Angelus: I do not quite understand. You spoke about For You and for Many as the official bulletin of the Society in the U.S. Why then have another one, The Angelus, which fulfilled exactly the same function?
Irene Slovak: Here we would have to go back to the question of the Nine, priests who eventually broke away from the Archbishop in 1983. But by 1977, Father Kelly’s publication For You and for Many was printing things and emitting judgments on issues which were not in agreement with the aims of the SSPX. I know there were particularly heavy criticisms of the Pope with a covert tendency to sedevacantism. The Archbishop wrote Father Bolduc asking him to establish a new publication that better represented the principles of the Society and of its founder. Later on, the Archbishop created the U.S. Southwest District and entrusted it to Father Bolduc who, by that time, had acquired properties in several states, the largest being St. Mary’s in Kansas in 1978. The apostolic field had grown so much that it made sense to divide the U.S. into two districts.
The Angelus: So, when was The Angelus created? Was it produced before or after Angelus Press itself?
Irene Slovak: The first issue was published in January 1978. In the beginning, only the monthly periodical was being produced, printed, and mailed from Dickinson. However, there was a separate entity called “Angelus Press” that sold many books already in print. Practically speaking, Angelus Press was incorporated in the state of Texas as something completely independent of the SSPX. Its first president was Father Bolduc.
In June of 1978 there is an insert in that issue of The Angelus which reads in part:
Quote:“Archbishop Marcel Lefebvre, Superior General of the Society of St. Pius X, has appointed THE ANGELUS PRESS as official editor and publisher of books, pamphlets, and all official publications of the Society emanating from International Headquarters of the Society in Switzerland.”
The Angelus: What was the reason for the name and the logo of The Angelus?
Irene Slovak: Father Bolduc chose it and dedicated it to Our Lady as Queen of Angels, the same name as the Dickinson chapel. The logo was crafted by a local woman artist in Dickinson. The quill and paper represented the written word.
The Angelus: The title and a logo for a magazine are nice enough, but by themselves they do not get things done. Who were the leading figures behind the scenes?
Irene Slovak: Naturally enough, the first crew to work at the magazine were gathered from among the parishioners. The “Angelus ladies” were Sue Broussard and Irene Slovak on the more practical side of things. Carlita Brown was an extraordinary typist, did all of the layouts, and prepared each page for printing. Dr. Mary Buckalew was also involved right from the start as a reliable proofreader. Father Bolduc had to eventually leave Dickinson for St. Mary’s after the fire which consumed the Immaculata Church. In June of 1984 Father Laisney came and took over the job of Editor as well as District Superior. Carlita was enlisting people to write. It was the grass-roots, but many good writers came forward as there were few outlets for traditional Catholic writers to pursue. Dr. Malcolm Brennan wrote a column on the English Martyrs. Dr. Mary Buckalew kept an on-going column variously titled but having finally been titled “Catholic Truth vs. the Spirit of Vatican II.” She also was immensely helpful as she proofread the many books that were published. American seminarians at Ecône gave us a glimpse from the cradle of the SSPX. And there was always an article about Archbishop Lefebvre or from him; “The Bishop Speaks” was a regular one.
The Angelus: Any other prominent writers at the early stage of the magazine?
Irene Slovak: I can recall Mary Martinez who wrote from Mexico but was also our Vaticanist pen. Father Carl created the popular column “Ask Father Carl,” which became later the “Questions & Answers.” Then we had always some priestly help: Father Cooper and Father Laisney; Father Post came on board when he was posted to Dickinson.
I must mention also the great support given us by Michael Davies. We met him at a Remnant Forum in late 1978, and I remember that we asked Michael to write for The Angelus. He jokingly related the outcome of the deal by explaining that the balance finally tilted to the side of “Yes” right when he was offered a bottle of Scotch by gracious ladies all too happy to reel in such a big fish!
The Angelus: Did you have a mailing list to start with or was the first publication a shot in the dark?
Irene Slovak: At the beginning, we printed about 1000 copies. A Catholic publication in the Northeast had ceased publication. Father Bolduc acquired all of the names of their subscribers as well as equipment to make name plates and a machine to stamp the names for mailing purposes. That was our humble first mailing list and from it we received many subscriptions. The high watermark of 3500 subscribers was reached during the 1980s and 1990s. Father Carl was getting his hands dirty as he bought and ran an old offset printing press which served for a long decade, until 1991, the year The Angelus moved to St. Louis. Over the years a collator was purchased which put to rest the tiring job of hand collating each issue as well as the books. The last issue we worked on was the one dedicated to the death and burial of the Archbishop in March 1991. That was the saddest one we ever did but the most gratifying. What a debt we owe to him. One of the happiest memories I have was during one of his visits I was able to tell him, “Thank you.”
The Angelus: How would you describe the spirit which moved you in these early years?
Irene Slovak: Now we come to the heart of the matter. What motivated us? We were fighters. Most of us had fought vigorously in our own parishes against the changes of Vatican II. When it became necessary for us to leave our parishes, we broke many ties with family and friends and even our revered priests who considered us to have “left the Church.” We were outcasts from our own fellow Catholics. We witnessed good priests who resisted the changes put out to “pasture” by their bishops and we wept for them.
Archbishop Lefebvre gave us a home and sent us priests who were also fighters like he was. The Angelus became our means of communication to others, to those who were also suffering, often without the Mass or Sacraments, to encourage them in the fight for the Faith. Our joy was in being able to be a link that spread the Apostolic Faith so that others might know it had not died. We are blessed to have been in the company of these early pioneers who paved the way for the growth of the Society. They were fearless, unhampered by human respect.
The Angelus: Were there any improvements in time? Perhaps the first issues of The Angelus proved too simple? Did anyone complain about the content of the articles?
Irene Slovak: Our articles never gave the suspicion of sedevacantism, even when criticizing the strange behavior of the Pope at times. However “simple” it was in the beginning, we never shied away from telling the truth about the errors of Vatican II, and never concerned ourselves with trying to please our adversaries.
The Angelus: What about the publishing side? Which books were edited and published by the Angelus Press?
Irene Slovak: We mentioned getting Michael Davies from England to write for us regularly from December 1978 onwards. By the following August, he had already written his first book of the Apologia and before too long the famous Liturgical Revolution trilogy comprising Cranmer’s Godly Order, Pope John’s Council, and Pope Paul’s New Mass. Other little books of Michael Davies were also published and, in 1982, the Archbishop’s I Accuse the Council. All such books were the work of Angelus Press. The volunteers were collating the books by themselves: we gathered around a large table, set the various copies by reams and started turning around the table joining the third set to the second to the first until, finally, the whole book was gathered and set apart.
I recall being so proud of the first book of Michael Davies we printed. Michael had just arrived at the airport and while riding back toward Dickinson he was handed a copy, hot off the press. To our embarrassment, when he opened the book, the pages inside were upside down. Happily, Michael had a very good sense of humor, but he also never let it be forgotten, retelling the story at every opportunity. He was also fond of joking about our way of setting the book: “This is the way these Angelus ladies produce a book: they gather the pages together and they glue them in a toaster!”
The Angelus: Were there any other apostolates you were involved in, in the printing world of Angelus Press?
Irene Slovak: By 1979 or 1980 we branched off and started the printing of a calendar for the traditional world. And then we had holy cards which were made into Christmas Cards.
The Angelus: What was the original spirit of The Angelus? Would you say that it has varied substantially later on?
Irene Slovak: With the dedication and leadership of the Archbishop, Father Bolduc, and Father Carl, we had a determination to fight against the injustice of having our Faith and our Mass become something we could no longer recognize as Catholic. There was a fire that spurred us on to stand up against the forces that would silence us if they could. We never fooled ourselves that we were ever more than a little spark, but with Our Lady’s help we hoped some found comfort and support in what was done here.
We can’t appreciate what doesn’t cost us something or require sacrifice to attain. Now we are in our twilight years looking back. It has been a situation that has lasted almost our entire lives. Are we tired? Yes. Would we have done it differently? No. We stood as a contradiction then to all the Modernist heresies that had come into the Church.
Our work at the beginning was a breakthrough to voice the message of Tradition to the world. Souls were in expectation of the growing movement around the whole country. Our prime duty at that time was to spread the message of the Archbishop as clearly and simply as could be: the defense of the Mass of all times, the arguments against Vatican II, and the crusade of Catholic family life in our traditional circles.
Needless to say, the early stages of the struggles have left their marks and are still present in the publications of the Angelus Press as the present large selection of the yearly catalog bears witness. Also the Society’s means of reaching souls has grown considerably. In a world where the media’s ongoing revolution from words to image advances, the printing apostolate has somewhat taken the back seat behind the Internet, its websites and blogs, and the short videos which are meant to guide people to more serious thinking and reading. [...]
The Angelus: Do you have any last thought about the place or mission you were called upon to fulfill as one of the “Angelus Ladies”?
Irene Slovak: Looking back I have to wonder, “Why me?” How did I come to be involved in this work at this critical time in the Church’s history? God has blessed me abundantly through the Society. There was and still is a special bond among those who were part of these early years. I think it is a credit to those missionary priests who, together with the laity, worked so hard to rebuild what the new Church had rejected. We shared the pain of losing the Church we grew up in and then the joy of finding it again. God bless them, and we pray for the day when the Catholic Church returns to the Faith of our Fathers. If it is true that the pen is mightier than the sword then let’s use it with the courage of our predecessors.
[Emphasis - The Catacombs]
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| What are we to think of the Fraternity of St. Peter? |
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Posted by: Stone - 12-31-2020, 06:36 PM - Forum: Q&A: Catholic Answers to a Catholic Crisis
- Replies (4)
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From the SSPX Archives:
What are we to think of the Fraternity of St. Peter?
Since the introduction of the new sacramental rites, Rome had allowed no religious society or congregation exclusive use of the older rites. Then on June 30, 1988, Archbishop Lefebvre consecrated four bishops to ensure the survival of the traditional priesthood and sacraments, and especially of the traditional Latin Mass.
Suddenly, within two days, Pope John Paul II recognized (Ecclesia Dei Afflicta, July 2, 1988) the “rightful aspirations” (for these things) of those who wouldn’t support Archbishop Lefebvre’s stance, and offered to give to them what he had always refused the Archbishop. A dozen or so priests of the SSPX accepted this “good will” and broke away to found the Fraternity of St. Peter (FSSP).
The Fraternity of St. Peter is founded upon more than questionable principles, for the following reasons:
1. It accepts that the Conciliar Church has the power:
- to take away the Mass of all time (for the Novus Ordo Missae is not another form of this, question 5),
- to grant it to those only who accept the same Conciliar Church’s novel orientations (in life, belief, structures),
- to declare non-Catholic those who deny this by word or deed (An interpretation of "Everyone should be aware that formal adherence to the schism [of Archbishop Lefebvre] is a grave offense against God and carries the penalty of excommunication." Ecclesia Dei Afflicata), and,
- to professes itself in a certain way in communion with anyone calling himself “Christian,” and yet to declare itself out of communion with Catholics whose sole crime is wanting to remain Catholic (Vatican II, e.g., Lumen Gentium, §15; Unitatis Redintegratio §3).
2. In practice, the priests of the Fraternity, having recourse to a Novus Ordo bishop willing to permit the traditional rites and willing to ordain their candidates, they are forced to abandon the fight against the new religion which is being installed:
- they reject the Novus Ordo Missae only because it is not their “spirituality” and claim the traditional Latin Mass only in virtue of their “charism” acknowledged them by the pope,
- they seek to ingratiate themselves with the local bishops, praising them for the least sign of Catholic spirit and keeping quiet on their modernist deviations (unless perhaps it is a question of a diocese where they have no hopes of starting up), even though by doing so they end up encouraging them along their wrong path, and
- note, for example, the Fraternity’s whole-hearted acceptance of the (New) Catechism of the Catholic Church (question 14), acceptance of Novus Ordo professors in their seminaries, and blanket acceptance of Vatican II’s orthodoxy (question 6).
They are therefore Conciliar Catholics and not traditional Catholics.
This being so, attending their Mass is:
- accepting the compromise on which they are based,
- accepting the direction taken by the Conciliar Church and the consequent destruction of the Catholic Faith and practices, and
- accepting, in particular, the lawfulness and doctrinal soundness of the Novus Ordo Missae and Vatican II.
That is why a Catholic ought not to attend their Masses.
[Emphasis in the original]
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| How Can We in Good Conscience Recognize the 'Validity of the Novus Ordo Indult?' |
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Posted by: Stone - 12-31-2020, 06:34 PM - Forum: Q&A: Catholic Answers to a Catholic Crisis
- Replies (3)
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The Angelus - July 1985
Ask Me...
answers given by Father Carl Pulvermacher
Q. To have the Tridentine Mass said in the Archdiocese of Portland one requirement is: "The recognition of the validity of the New Order of the Mass as promulgated by Pope Paul VI by those who request that the Mass be celebrated . . ." In view of the decree by Pope St. Pius V that the Tridentine Mass can never be legally revoked or amended . . . how can we in good conscience recognize the "validity of the New Order"?
A. In truth we cannot. Even if we might agree that the New Order Mass is substantially valid we cannot agree that it is a valid substitute for the immemorial Mass, the Tridentine Mass.It is Protestant in its form, teaching by its words, actions, and omissions a strikingly Protestant theology. Compared to Cranmer's and Luther's liturgies, it is surprisingly similar. Whoever made up the Indult of October 3, 1984, knew how to grant a favor without granting it! For you to benefit by the Indult you have to be of the mind that you really don't object to the New Mass. What an unbelievable state of mind this is! If one does not "impugn the lawfulness and doctrinal soundness of the Roman Missal promulgated in 1970 by Pope Paul VI," why would he ask for the Latin Tridentine Mass in the first place? To request the use of the Indult one must necessarily tell an untruth. That is the way it looks to me.
[Emphasis - The Catacombs]
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| What is the difference between 'Grace-giving' and 'Valdiity/" |
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Posted by: Stone - 12-31-2020, 06:31 PM - Forum: Q&A: Catholic Answers to a Catholic Crisis
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The Angelus - April 1984
Ask Me...
answers given by Father Carl Pulvermacher
Q. Several people objected to my saying, in last month's column, that the New Mass was not grace-giving. "It is heresy to hold a valid Mass is not grace giving."
A. First of all, there is a difference between validity and grace-giving. I believe the one may be present without the other. Surely, I do not claim that in every case the New Mass is invalid. I hate to make comparisons but I know you would agree that a valid Satanic mass (Black Mass) would not be grace giving. I certainly do not hold the New Mass is the same as a Black Mass. I merely look at the fruits.
So far I have not seen a Catholic who has advanced in holiness because of the graces of the New Mass. No Novus Ordo priest or lay person that I know of has even come close to being lifted to the honors of the Altar—sainthood. Of course, you might say that 15 or 20 years is not enough time to tell. However, we can look at the miserable condition of the papacy, the episcopacy, the priesthood, the brotherhood and sisterhood, and the laity—single and married—and we find it easier to say "no grace giving," than "grace giving."
We have material eyes and cannot see the state of grace, so we cannot prove it one way or the other. All we can do is to look at the results of the New Mass. Has anyone ever dreamed that in most of our churches such sacrilegious things could take place as clown liturgies, dancing girls, homosexual masses, Jewish and Protestant liturgies?
Our Lord said, "Let no one lead you astray." "By their fruits you shall know them." "Beware of false prophets who come to you in sheep's clothing, but inwardly are ravenous wolves." I have yet to see a single Catholic who has truly benefitted from the New Mass. Never have I seen a novus ordo convent or a monastery where religious life was not in a state of decline. When we had the true Mass, normal progress was seen. When we adopted the Novus Ordo, we have seen normal decline. I dare any person—cleric or lay—to prove the grace-givingness of the New Ordo liturgy!
+ + +
Quote:The following were Fr. Pulvermacher's original comments alluded to in the opening question:
The Angelus - March 1984
Q. We started going to our parish church (Novus Ordo, of course) on the Sundays there was no traditional Mass here. My question is this. Is it wrong to go to our parish church when the traditional Mass is only available so infrequently? Is it wrong to receive Communion or any other Sacrament in the Novus Ordo church? Is the bread and wine really transubstantiated into the Body and Blood of Christ at the Novus Ordo Mass? S. P., Kasson, Minn.
A. Here we get down to the bare facts. In all questions like this I always advise people to avoid attending the New Mass, as well as the altered Sacraments. I do not say they are always invalid. However, this alone doesn't make them good. The New Mass is not grace-giving. It is not our Catholic Mass. The only reason it was created was to destroy our true Mass. This excuse of people not being able to understand the Latin language is silly. We were always instructed to follow with our English (or other) missals. Latin is still the official language of the Church. Anybody telling me the New Mass in Latin is easier to understand than the Tridentine Mass is surely joking. The real thing is better than the substitute.
[Emphasis -The Catacombs]
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| Why do Catholics call their priests 'Father?' |
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Posted by: Stone - 12-31-2020, 06:24 PM - Forum: Q&A: Catholic Answers to a Catholic Crisis
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The Angelus - April 1984
Ask Me...
answers given by Father Carl Pulvermacher
Q. Catholics call their priests "Father" in spite of the fact that Our Lord says, "Call no man on earth father" (Matt. 23:9). Isn't this breaking Christ's command? V. C., Spokane, Wash.
A. This is a question that causes some Catholics to stutter and blush. However, there should be no need of this. Our Lord commanded us to honor our father and mother (Matt. 15:3-7). Blessed Mary called St. Joseph "Father" to her Son: "Thy Father and I have sought Thee sorrowing" (Luke 2:48). The husband of our mothers we normally call "father," not "pal" or "Joe" or whatever, but "Father." St. Paul 4:16 calls Abraham the "Father" of us all.
No man can stand in any way whatsoever as a father unless God holds him up. So Our Lord tells us never to forget that the power of fatherhood is God's above, and no man in anyway can add or detract from that absolute fact. Surely we know as faithful Catholics that an earthly father shares in the wonderful work of the Heavenly Father's work of creation in bringing a new life into the world.
A priest is surely called "Father" because he too brings spiritual life to souls—in Baptism, Confession and the other Sacraments. In some way God upholds this fatherhood of the priest by the grace of spiritual life which He distributes through the hands of his priests. If the priest does not beget spiritual life, he is not a father, just as an earthly man is no father unless he begets or supports earthly life. Calling anyone a father or master who really does not share the life-giving faculty of God the Father is what Our Lord meant when He forbad the calling of anyone on earth your father. No one reading the Bible carefully should ever wonder about this oft-repeated, stupid question. All fatherhood in earth or in heaven is named after Him, the Heavenly Father (Ephesians 3:14).
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| What is the Role of the Laity in the Church? |
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Posted by: Stone - 12-31-2020, 06:22 PM - Forum: Q&A: Catholic Answers to a Catholic Crisis
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1917 Catholic Encyclopedia
Laity
Laity means the body of the faithful, outside of the ranks of the clergy. This article treats the subject under three heads: (1) General Idea; (2) Duties and Rights of the Laity; (3) Privileges and Restrictions of the Laity.
(1) General idea
Whereas the word faithful is opposed to infidel, unbaptized, one outside the pale of Christian society, the word laity is opposed to clergy. The laity and clergy, or clerics, belong to the same society, but do not occupy the same rank. The laity are the members of this society who remain where they were placed by baptism, while the clergy, even if only tonsured, have been raised by ordination to a higher class, and placed in the sacred hierarchy. The Church is a perfect society, though all therein are not equal; it is composed of two kinds of members (see can. "Duo sunt", vii, Caus. 12, Q. i, of uncertain origin): in the first place, those who are the depositaries of sacred or spiritual authority under its triple aspect, government, teaching, and worship, i.e. the clergy, the sacred hierarchy established by Divine law (Conc. Trid., Sess. XXIII, can. vi); in the second place, those over whom this power is exercised, who are governed, taught, and sanctified, the Christian people, the laity; though for that matter clerics also, considered as individuals, are governed, taught, and sanctified. But the laity are not the depositaries of spiritual power; they are the flock confided to the care of the shepherds, the disciples who are instructed in the Word of God, the subjects who are guided by the successors of the Apostles towards the last end, which is eternal life. Such is the constitution which Our Saviour has given to His Church.
This is not the place for a detailed demonstration of this assertion, the proof of which may be reduced to the following points more fully developed under CHURCH: on the one hand, a distinction between the governed and those governing is necessary in every organized society; now Jesus Christ established His Church as a real society, endowed with all the authority requisite for the attaining of its object. On the other hand, in the Church, government has always been in the hands of those who were entrusted exclusively with the teaching of doctrine and the care of Divine worship. If one studies without prejudice the New Testament and the beginnings of Christianity, some doubt may arise on certain matters of detail; but the conclusion will certainly be that every Christian community had its superiors, these superiors had a stable spiritual authority, and this authority had as its end the exclusive care of religious functions (including teaching) as well as the government of the community. There have been differences of opinion concerning the origin of the monarchial episcopacy, which soon became the sole form of ecclesiastical organization; but no one holds that the monarchial episcopacy succeeded a period of anarchy or of government by a community where all had equal authority. The organization of all Christian Churches under the authority of the bishops and clergy, as early as the third century, is so evident as to place beyond all doubt the existence at that time of two distinct classes, the clergy and the laity. Moreover, in all societies among which Christianity had spread, religious service had already its special ministers, and the Christian organization would have retrograded if its worship and its sacrifice had not been entrusted exclusively to a special class.
Christ selected the Apostles from among His disciples, and among the Apostles He selected Peter to be their head. He entrusted them with the furtherance of His work; to them he confided the power of the keys, i.e. spiritual authority, for they are the keys of the Kingdom of Heaven (Matthew 16:19); He gave them the mission to teach and baptize all nations (Matthew 28:18); to them also He addressed those words at the Last Supper: Do this in commemoration of me" (Luke 22:19). As soon as the Church begins to live, the Apostles appear as its leaders; they are distinct from the "multitude of believers"; it is into their ranks that they bring Matthias (Acts 1:15), and later, by the command of the Holy Ghost, Saul and Barnabas, whom they receive with the imposition of hands (Acts 13:2). Wherever St. Paul founds Churches he gives them leaders "placed by the Holy Spirit to govern the Church of God" (Acts 20:28); the Pastoral Epistles reveal to us a directing body composed of the bishops, or priests, and deacons (Epistle of Clement 43.4); and they it is, especially the bishops, who perform exclusively the liturgical services (Ignatius, Smyrnæans 8). If at times the Christian people participate in the Divine service or the government, they never appear acting independently nor even on an equal footing with the heads of the community (cf. Batiffol, "L'Église naissante et le catholicisme", Paris, 1909). This distinction between the two classes in the Christian society refers to social rank, not to individual moral perfection. It is true that the clergy, being dedicated to the service of the altar, are thereby bound to strive after perfection; yet neither their virtues not their failing influence in any way their powers. On the other hand, the laity, besides their right to aspire freely to admission into the ranks of the clergy, on complying with the requisite conditions, are exhorted to practise every virtue, even in the highest degree. They can also bind themselves to observe the evangelical counsels, under the guidance of the Church, either in the world, as did the ancient ascetics, or by withdrawing from the world into one of the many religious houses. But ascetics, nuns, and unordained members of religious associations of men were not originally in the ranks of the clergy, and, strictly speaking, are not so even today, though, on account of their closer and more special dependence on ecclesiastical authority, they have long been included under the title clergy in its wider sense (see RELIGIOUS). The juridical condition of the laity in the Christian society is therefore determined by two considerations: their separation from the clergy, which excludes them from the performance of acts reserved to the latter; and second, their subjection to the spiritual authority of the clergy, which imposes certain obligations on them, while at the same time it confers on them certain rights.
(2) Duties and rights of the laity
Having come through Baptism to the supernatural life, being members of the Christian society and adopted children of God, the laity belong to the "chosen race", the "royal priesthood" (1 Peter 2:9) formed of all those who are born again in Christ. They have therefore a right to share in the common spiritual goods of the Christian society, which implies a corresponding obligation on the part of the clergy to bestow on them these goods, in as far as this bestowal requires the intervention of the ministers of religion and of the spiritual authority. But if the laity are to share in these common goods they must employ more or less frequently the means of sanctification instituted by Jesus Christ in His Church, and of which the clergy have been put in charge. Further, the laity, being subject to ecclesiastical authority, must obey and respect it; but in return they have the right to obtain from it direction, protection, and service. Thus, for the laity rights and duties are, as always, correlative. The first duty of a Christian is to believe; the first obligation imparted to the laity is, therefore, to learn the truths of faith and of religion, at first by means of the catechism and religious instruction, and later by being present at sermons, missions, or retreats. If they are thus obliged to learn, they have the right to be instructed and consequently to require their priests to give them and their children Christian teaching in the ordinary way. Second, a Christian's moral conduct should be in keeping with his faith; he must, therefore, preserve his spiritual life by the means which Jesus has established in His Church; The Divine service, especially the Mass, the Sacraments, and other sacred rites.
This necessity of having recourse to the pastoral ministry gives rise to a right in the laity as regards the clergy, the right of obtaining from them the administration of the sacraments, especially Penance and the Holy Eucharist, and others according to circumstances; also all the other acts of Christian worship, especially the Mass, the sacramentals and other rites, and lastly Christian burial. These are the spiritual goods destined for the sanctification of souls; if the clergy are appointed to administer them, they are not free dispensers, and they are bound to give their services to the faithful, as long, at least, as the latter have not by their own fault placed themselves in a condition that deprives them of the right to demand these services. Considered from the standpoint of the laity, this recourse to the ministry of the clergy is sometimes obligatory and sometimes optional, according to circumstances. It may be an obligation imposed by a command of the Church, or necessitated by personal reasons; in other cases, it may be a matter of counsel and left to the devotion of each one. This is a subject which exhibits most clearly the difference between a precept and a counsel with regard to our outward Christian life. Assistance at Mass on Sundays and holy days of obligation, annual confession, Easter communion, the reception of the viaticum and the last services of religion, the celebration of marriage in the prescribed form, the baptism and religious instruction of children, and, finally, the rites of Christian burial---all these suppose a recourse to the ministry of the clergy which is of obligation for the laity, abstracting from individual cases when there may be a legitimate excuse. On the other hand, more or less frequent confessions and communions, hearing of daily Mass, frequenting the Divine Office, asking for special ceremonies (for instance, churching) celebration of Masses, obtaining services and prayers for the dead or for other intentions, are things that are perfectly legitimate and are counselled, but are optional. We may also mention the obligatory or free acts intended for the personal sanctification of the laity, but which do not require the help of the clergy: private prayer, fasting and abstinence, avoidance of servile work on Sundays and holy days of obligation, and, lastly, in general all that relates to the moral life and the observance of the commandments of God.
From these obligatory and optional relations existing between the laity and the clergy there arise certain duties of the former towards the latter. In the first place, respect and deference should be shown to the clergy, especially in the exercise of their function, on account of their sacred character and the Divine authority with which they are invested (Conc. Trid., Sess. XXV, c. xx). This respect should be shown in daily intercourse, and laymen inspired with a truly Christian spirit do homage to God in the person of His ministers, even when the conduct of the latter is not in keeping with the sanctity of their state. In the second place the laity are obliged, in proportion to their means and circumstances of the case, to contribute towards the expenses of Divine service and the fitting support of the clergy; this is an obligation incumbent on them in return for the right which they have to the services of their priests with regard to the Mass and other spiritual exercises. These contributions fall under two distinct classes: certain gifts and offerings of the faithful are intended in general for the Divine services and the support of the clergy; others, on the contrary, are connected with various acts of the sacred ministry which are freely asked for, such as the stipends for Masses, the dues for funeral services, marriages, etc. There is no fixed sum for the former class, the matter being left to the generosity of the faithful; in many countries they have taken the place of the fixed incomes that the various churches and the clergy were possessed of, arising especially from landed property; they have likewise replaced the tithes, no longer recognized by the secular governments. The latter class, however, are fixed by ecclesiastical authority or custom and may be demanded in justice; not that this is paying for sacred things, which would be simony, but they are offerings for the Divine service and the clergy on the occasion of certain definite acts (see OFFERINGS; TITHES).
There remains to speak of the duties and rights of the laity towards the ecclesiastical authority as such, in matters foreign to the sacred ministry. The duties, which affect both laity and clergy, consist in submission and obedience to legitimate hierarchical authority: the pope, the bishops, and, in a proportionate degree, the parish priests and other acting ecclesiastics. The decisions, judgments, orders, and directions of our lawful pastors, in matters of doctrine, morals, discipline, and even administration, must be accepted and obeyed by all members of the Christian society, at least in as far as they are subject to that authority. That is a condition requisite to the well-being of any society whatsoever. However, in the case of the Christian society, authoritative decisions and directions, in as far as they are concerned with faith and morals, bind not merely to exterior acts and formal obedience; they are, moreover, a matter of conscience and demand loyal interior acceptance. On the other hand, seeing that in the Church the superiors have been established for the welfare of the subjects, so that the pope himself glories in the title "servant of the servants of God", the faithful have the right to expect the care, vigilance, and protection of their pastors; in particular they have the right to refer their disputes to the ecclesiastical authorities for decision, to consult them in case of doubt or difficulty, and to ask for suitable guidance for their religious or moral conduct.
(3) Privileges and restrictions of the laity
Since the laity is distinct from the clergy, and since Divine worship, doctrinal teaching, and ecclesiastical government are reserved, at least in essentials, to the latter, it follows that the former may not interfere in purely clerical offices; they can participate only in a secondary and accessory manner, and that in virtue of a more or less explicit authorization. Any other interference would be an unlawful and guilty usurpation, punishable at times with censures and penalties. We will apply this principle now to matters of worship, teaching, and government or administration.
As to the liturgy
As to Divine service, the liturgy and especially the essential act of the Christian worship, the Holy Sacrifice, the active ministers are the clergy alone. But the laity really join in it. Not only do they assist at the Sacrifice and receive its spiritual effects, but they offer it through the ministry of the priest. Formerly they could, and even were obliged to, bring and offer at the altar the mater of the sacrifice, i.e. the bread and wine; that is what they really do today by their offerings and their stipends for Masses. At several parts of the Mass, the prayers mention them as offering the sacrifice together with the clergy, especially in the passage immediately after the consecration: "Unde et memores, nos servi tui (the clergy) sed et plebs tua sancta (the laity) . . . offerimus praeclare Majestati tuae, de tuis donis ac datis", etc. The laity reply to the salutations and invitations of the celebrant, thus joining in the solemn prayer; especially do they share in the Holy Victim by Holy Communion (confined for them in the Latin Liturgy to the species of bread), which they can receive also outside of the time of Mass and at home in case of illness. Such is the participation of the laity in the Liturgy, and strictly they are limited to that; all the active portion is performed by the clergy.
Regularly, no layman may sit within the presbyterium, or sanctuary, nor may he read any part of the Liturgy, much less pray publicly, or serve the priest at the altar, or, above all, offer the Sacrifice. However, owing to the almost complete disappearance of the inferior clergy, there has gradually arisen the custom of appointing lay persons to perform certain minor clerical duties. In most of our churches, the choirboys, schoolboys, sacristans, and chanters, serve low Masses and Missae cantatae, occupy places in the sanctuary, and act as acolytes, thurifers, masters of ceremonies, and even as lectors. On such occasions they are given, at least in solemn services, a clerical costume, the cassock and surplice, as if to admit them temporarily to the ranks of the clergy and thus recognize and safeguard the principle of excluding the laity. These remarks apply not only to the celebration of Mass, but to all liturgical services: the laity are separated from the clergy. In processions especially, confraternities and other bodies of the laity precede the clergy; the women being first, then the men, next regular clergy, and lastly the secular clergy.
In the administration of the sacraments, the sacramentals, and other like liturgical offices, the same principle applies, and ordinarily everything is reserved to the clergy. But it should be mentioned that the laity may administer baptism in cases of necessity, and though not of practical importance with regard to adults, this frequently occurs when children are in danger of death. In the early ages, the faithful carried away the Blessed Eucharist to their homes and gave themselves the Holy Communion (cf. Tertullian, "Ad uxorem", ii, 5). That was a purely material administration of the sacrament, and hardly differed from the communion ceremony in the church, where the consecrated host was placed in the hand of each communicant. We should mention also that the use of the blessed oil by those who were sick, if that be considered an administration of extreme unction (cf. the Decretal of Innocent I to Decentius of Eugubium, n. 8; serm. cclxv and cclxxix; append. of the works of St. Augustine, really the work of St. Caesarius of Arles). But those practices have long since disappeared. As to matrimony, if the sacrament itself, which is none other than the contract, has as its authors the lay persons contracting, the liturgical administration is reserved today, as formerly, to the clergy. With these exceptions, there is nothing to prevent the laity from using the liturgical prayers in their private devotions, from reciting the Divine Office, or the various Little Offices drawn up particularly for them, or from joining in associations or confraternities to practise together and according to rule certain pious exercises, the confraternities having been formed lawfully in virtue of episcopal approbation.
As to doctrine
The body of the faithful is strictly speaking the Ecclesia docta (the Church taught), in contrast with the Ecclesia docens (the teaching Church), which consists of the pope and the bishops. When there is question, therefore, of the official teaching of religious doctrine, the laity is neither competent nor authorized to speak in the name of God and the Church (cap. xii et sq., lib. V, tit. vii, "de haereticis"). Consequently they are not allowed to preach in church, or to undertake to defend the Catholic doctrine in public discussions with heretics. But in their private capacity, they may most lawfully defend and teach their religion by word and writing, while submitting themselves to the control and guidance of ecclesiastical authority. Moreover, they may be appointed to give doctrinal instruction more or less officially, or may even become the defenders of Catholic truth. Thus they give excellent help to the clergy in teaching catechism, the lay masters in our schools give religious instruction, and some laymen have received a missio canonica, or due ecclesiastical authorization, to teach the religious sciences in universities and seminaries; the important point in this, as in other matters, is for them to be submissive to the legitimate teaching authority.
As to jurisdiction and administration
The principle is that the laity as such have no share in the spiritual jurisdiction and government of the Church; but they may be commissioned or delegated by ecclesiastical authority to exercise certain rights, especially when there is no question of strictly spiritual jurisdiction, for instance, in the administration of property. The laity are incapable, if not by Divine law at least by canon law, of real jurisdiction in the Church, according to chap. x, "De constit." (lib. I. tit. ii): "Attendentes quod laicis etiam religiosis super ecclesiis et personis ecclesiasticis nulla sit atributa facultas, quos obsequendi manet necessitas non auctoritas imperandi", i.e., the laity have no authority over things or persons ecclesiastical; it is their duty to obey not to command. Therefore no official acts requiring real ecclesiastical jurisdiction can be properly performed by the laity; if performed by them, they are null and void. A layman therefore cannot be at the head of a Church or any Christian community, nor can he legislate in spiritual matters, no act as judge in essentially ecclesiastical cases. In particular, the laity (and by this word we here include the secular authority) cannot bestow ecclesiastical jurisdiction on clerics under the form of an election properly so called, conferring the right to an episcopal or other benefice. An election by the laity alone, or one in which the laity took part, would be absolutely null and void (c. lvi, "De elect.") (see ELECTION). But this refers to canonical election strictly so called, conferring jurisdiction on the right to receive it; if it is merely a question, on the other hand, of selecting an individual, either by way or presentation or a similar process, the laity are not excluded, for the canonical institution, the source of spiritual jurisdiction, is exclusively reserved to the ecclesiastical authority. That is why no objection can be raised against the principle we have laid down from the fact that the people took part in the episcopal elections in the first ages of the Church; to speak more accurately, the people manifested their wish rather than took part in the election; the real electors were the clerics; and lastly, the bishops who were present were the judges of the election, so that in reality the final decision rested in the hands of the ecclesiastical authority. It cannot be denied that in the course of time the secular power encroached on the ground of spiritual jurisdiction, especially in the case of episcopal elections; but the Church always asserted her claim to independence where spiritual jurisdiction was involved, as may be clearly seen in the history of the famous dispute about investitures (q.v.).
When jurisdiction properly so called is duly protected, and there is question of administering temporal goods, the laity may and do enjoy as a fact real rights recognized by the Church. The most important is that of presentation or election in the wide sense of the term, now known as nomination, by which certain laymen select for the ecclesiastical authorities the person whom they wish to see invested with certain benefices or offices. The best known example is that of nomination to sees and other benefices by temporal princes, who have obtained that privilege by concordats. Another case recognized and carefully provided for in canon law is the right of patronage. This right is granted to those who from their own resources have established a benefice or who have at least amply endowed it (contributing more than one-third of the revenue). The patrons can, from the moment of foundation, reserve to themselves and their descendants, the right of active and passive patronage, not to mention other privileges rather honorary in their nature; in exchange for these rights, they undertake to protect and maintain their foundation. The right of active patronage consists principally in the presentation of the cleric to be invested with the benefice by the ecclesiastical authorities, provided he fulfils the requisite conditions. The right of passive patronage consists in the fact that the candidates for the benefice are to be selected from the descendants or the family of the founder. The patrons enjoy by right a certain precedence, among other things the right to a more prominent seat in the churches founded or supported by them; sometimes, also, they enjoy other honours; they can reserve to themselves a part in the administration of the property of the benefice; finally, if they fall upon evil days, the Church is obliged to help them from the property that was acquired through the generosity of their ancestors. All these rights, it is clear, and particularly that of presentation, are concessions made by the Church, and not privileges which the laity have of their own right.
It is but equitable that those who furnish the resources required by the Church should not be excluded from their administration. For that reason the participation of the laity in the administration of church property, especially parish property, is justified. Under the different names such as, "building councils", "parish councils", "trustees", etc., and with rules carefully drawn up or approved by the ecclesiastical authorities, and often even recognized by the civil law, there exist almost everywhere administrative organizations charged with the care of the temporal goods of churches and other ecclesiastical establishments; most of the members are laymen; they are selected in various ways, generally co-option, subject to the approval of the bishop. But this honourable office does not belong to the laity in their own right; it is a privilege granted to them by the Church, which alone has the right to administer her own property (Conc. Plen. Baltim. III, n. 284 sq.); they must conform to the regulations and act under the control of the ordinary, with whom ultimately the final decision rests; lastly and above all, they must confine their energies to temporal administration and never encroach on the reserved domain of spiritual things (Conc. Plen. Baltim. II, n. 201; see ECCLESIASTICAL BUILDINGS). Lastly, there are many educational and charitable institutions, founded and directed by laymen, and which are not strictly church property, though they are regularly subject to the control of the ordinary (Conc. Trid., Seess. VII, c. xv; Sess. XXII, c. viii); the material side of these works is not the most important, and to attain their end, the laity who govern there will above all be guided and directed by the advice of their pastors, whose loyal and respectful auxiliaries they will prove themselves to be.
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Sources
FERRARIS, Prompta Bibliotheca s.v. Laicus; SAGMULLER, Kirchenrecht (Freiburg, 1909), 48; LAURENTIUS, Instit. Juris eccles., n. 50 sq. (Freiburg, 1908); Kirchenlexicon, s.v. Clerus.
About this page
APA citation. Boudinhon, A. (1910). Laity. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved June 2, 2018 from New Advent: www.newadvent.org/cathen/08748a.htm
MLA citation. Boudinhon, Auguste. "Laity." The Catholic Encyclopedia. Vol. 8. New York: Robert Appleton Company, 1910. 2 Jun. 2018 <http://www.newadvent.org/cathen/08748a.htm>.
Transcription. This article was transcribed for New Advent by Thomas M. Barrett. Dedicated to the St. Peter (Portland, Oregon) Parish Council.
Ecclesiastical approbation. Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
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| Soft Vaccine Passport Rollout: LA vaccine recipients can keep digital passport |
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Posted by: Stone - 12-31-2020, 08:31 AM - Forum: Pandemic 2020 [Secular]
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Los Angeles vaccine patients will be given proof they've been vaccinated that they can add to their Apple Wallets
Business Insider |Dec 29, 2020
- Patients in Los Angeles County will soon receive digital records of their vaccine that they can store in their Apple Wallet, according to Bloomberg.
- Initially, the digital token is meant to remind people to come back for their second dose of the vaccine, but it could ultimately be shown at places like concerts and airports.
- Healthvana, the software company behind the technology, says it's talking to event venues, schools, and airlines.
People who get a COVID-19 vaccine in Los Angeles County will soon get digital reminders they can put in their Apple Wallets, Bloomberg reported on Tuesday.
The idea is that the digital token, provided by the software company Healthvana, will remind patients to come in for their second dose of the vaccine - but it could ultimately be used to access event venues, or airports, should they bring in so-called health-passport systems.
"We're really concerned. We really want people to come back for that second dose," Claire Jarashow, the director of vaccine preventable disease control at Los Angeles County's Department of Public Health, told Bloomberg.
"We just don't have the capacity to be doing hundreds of medical record requests to find people's first doses and when they need to get their second," she said.
Los Angeles County has recorded nearly 720,000 coronavirus infections during the pandemic, far above the county with the second-highest total - Cook County in Illinois, with 385,000 - according to data from Johns Hopkins University.
One Los Angeles hospital is so overwhelmed with COVID-19 patients that it is being forced to treat some people in the gift shop and the chapel, as cases continue to surge after the holidays, CNN reported on Monday.
Healthvana CEO Ramin Bastani told Bloomberg the digital vaccination record, which could go in an Apple Wallet or equivalent Google platform and is set to be rolled out this week, would be useful "to prove to airlines, to prove to schools, to prove to whoever needs it." He added Healthvana was in talks with concert venues, employers, universities, and schools about applying its technology.
Bastani believes competing services to Healthvana's will emerge as vaccination becomes more widespread. "It's not going to be like one credit card you can use across the US," he said, adding: "Sometimes you can pay cash, sometimes you can use your Apple Wallet." Bloomberg said Los Angeles County had administered 38,850 doses of Pfizer and BioNTech's vaccine, having so far focused on healthcare workers, care-home residents, and paramedics.
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| Argentina legalizes abortion |
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Posted by: Stone - 12-31-2020, 08:00 AM - Forum: Abortion
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Argentina legalizes abortion
It is a dark day for Argentina’s most vulnerable children, and the carnivorous shrieks of joy that met their betrayal were an awful glimpse into the ongoing collapse of precious cultural values.
ARGENTINA, December 30, 2020 (LifeSiteNews) – After a fierce debate that lasted through Wednesday night, the Argentine Senate voted at 4:00 a.m. to approve the government’s legislation legalizing abortion through the first 14 weeks of pregnancy. Thousands of pro-life activists, represented by the “Blue Wave” bandanas that mark their movement, waited outside for the result. The announcement, when it came, was crushing. Many sobbed with grief.
Crowds of gathered abortion supporters also waited, clad in green. When the vote was announced – 38-29 with one abstention – the abortion supporters went wild with joy. Children could finally be aborted legally in Argentina. The crowd of green was a writhing mass of celebration, coiling and uncoiling. It was, as C.S. Lewis described the Lady of the Green Kirtle, “as green as poison.” Ember smoke rose above the crowd as the result was announced.
The Congress approved the legislation earlier this month, the ninth time abortion activists have attempted to legalize abortion in Argentina. In 2018, a proposed abortion law galvanized pro-lifers across the country and the continent. Millions joined the Blue Wave movement, with more than four million marching in Argentina to protest legalization and massive rallies pushing back against abortion activists in Guatemala, Chile, the Dominican Republic, Mexico, and elsewhere. Scenes of celebration awash with green last night are the inverse of that joyful night two years ago, when it was pro-lifers cheering in the streets.
Many pro-lifers expected a narrow victory last night, with the Catholic clergy calling on politicians to reject the bill – although there has been widespread disappointment with the extraordinarily muted response of native son Pope Francis, especially considering the wide range of issues on which he frequently comments. A strong majority – nearly 70 percent – of Argentines do not support abortion, and Evangelicals marched rank and file with Catholics to stop the proposal. President Alberto Fernandez, who heads Argentina’s left-wing coalition government, has long promised to ramrod legalization through anyhow.
Argentina’s Blue Wave movement is now regrouping to strategize a response. One speaker, addressing the mourners from a makeshift stage, promised to fight on: “We are witnessing a defeat of life. But our convictions do not change. We are going to make ourselves heard.” Pro-life activist Sara de Avellaneda told the Clarin newspaper that the fight against abortion will continue: “I came because I had to be here. We are not invisible. Not everything is a green tide. This law is unconstitutional and its implementation is not going to be easy.”
It is a dark day for Argentina’s most vulnerable children, and the carnivorous shrieks of joy that met their betrayal were an awful glimpse into the ongoing collapse of precious cultural values. The Reuters headline announced: “Sisters, We Did It.” But as Charles Camosy noted: “The bill was pushed by a male health minister and a male president who strongly campaigned against prenatal justice. Argentine women overwhelmingly rejected this bill.”
Their dedication to the protection of human life will be all the more essential in the days ahead.
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| December 31st - St. Sylvester |
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Posted by: Elizabeth - 12-30-2020, 11:06 PM - Forum: December
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Saint Sylvester
Pope and Confessor
(280-335)
Saint Sylvester was born in Rome. When he reached the age to dispose of his fortune, he took pleasure in giving hospitality to Christians passing through the city. He would take them with him, wash their feet, serve them at table, and in sum give them in the name of Christ, all the care that the most sincere charity inspired. One day Timothy of Antioch, an illustrious confessor of the Faith, arrived in Rome. No one dared receive him, but Sylvester considered it an honor. For a year Timothy, preaching Jesus Christ with unflagging zeal, received at Sylvester's dwelling the most generous hospitality. When this heroic man had won the palm of martyrdom, Sylvester took up his precious remains and buried them during the night. But he himself was soon denounced to the prefect and accused of having hidden the martyr's treasures. He replied, Timothy left to me only the heritage of his faith and courage. The governor threatened him with death and had him imprisoned, but Sylvester said to him, Senseless one, this very night it is you who will render an account to God. And the persecutor that evening swallowed a fish bone, and died in fact that night.
Fear of heavenly chastisements softened the guardians, and the brave young man was set at liberty. Sylvester's courageous acts became known to Saint Melchiad, Pope, who elevated him to the diaconate. He was a young priest when persecution of the Christians grew worse under the tyrant Diocletian. Idols were erected at the street corners, in the market-places, and over the public fountains, so that it was scarcely possible for a Christian to go abroad without being put to the test of offering sacrifice, with the alternative of apostasy or death. During this fiery trial, Sylvester strengthened the confessors and martyrs, and God preserved his life from many dangers. It was indeed he who was destined to succeed the Pope who had recognized his virtues.
His long pontificate of twenty-one years, famous for several reasons, is remembered in particular for the Council of Nicea, the Baptism of Constantine, and the triumph of the Church. Some authors would place Constantine's Baptism later, but there are numerous and serious testimonies which fix the emperor's reception into the Church under the reign of Saint Sylvester, and the Roman Breviary confirms that opinion. Constantine, while still pagan and little concerned for the Christians, whose doctrine was entirely unknown to him, was attacked by a kind of leprosy which soon covered his entire body. One night Saint Peter and Saint Paul, shining with light, appeared to him and commanded him to call for Pope Sylvester, who would cure him by giving him Baptism. In effect, the Pope instructed the royal neophyte and baptized him. Thus began the social reign of Jesus Christ: Constantine's conversion, culminating in the Edict of Milan in 313, had as its happy consequence that of the known world.
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| URGENT News about the Covid-19 Vaccine |
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Posted by: Deus Vult - 12-30-2020, 10:31 PM - Forum: Pandemic 2020 [Secular]
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Dr. Coleman is a general practitioner principal and a former Professor of Holistic Medical Sciences at the International Open University in Sri Lanka. He has an honorary DSc. He has given evidence to the House of Commons and the House of Lords in the UK.
In this video Dr. Coleman exposes a remarkable truth about the covid-19 vaccine. You must watch and share this. Click on the following link to go to Dr Coleman's website then click on the health button http://www.vernoncoleman.com
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| Fr. Yves Normandin has passed away |
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Posted by: Stone - 12-30-2020, 03:58 PM - Forum: Appeals for Prayer
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Dear friends, please pray for the repose of the soul of Fr. Yves Normandin, who passed away today [December 30, 2020] at 4:50 AM.
Requiem aeternam dona eis Domine, et lux perpetua luceat eis. Requiescat in pace. Amen.
From Una Voce Canada:
The history of the [traditional] Mass in Quebec is inseparably tied up with the history of Fr. Yves Normandin and Sainte-Yvett’s parish in Montréal. On 14th May 1975 Fr. Normandin decided to revert to the Mass of his ordination. On April 18, however, the CCCB had decreed that, effective 30th June 1975, only ill and elderly priests could thenceforth celebrate the traditional Mass, and only in private.
Oct. 27th 1975 in a meeting with Abp. Grégoire Fr. Normandin was told ‘I must demand your resignation because you stubbornly insist on celebrating the Mass of St. Pius V, contrary to the ordinance of the Canadian Conference of Catholic Bishops…… You are to resign immediately. Otherwise, effective Nov. 5, you shall lose all jurisdiction in this diocese.”
Nov. 9th Abp. Lefebvre celebrates pontifical high Mass at Sainte-Yvette’s. Nov. 12th. Mgr. Grégoire published a letter which declared the Mass of all time is no longer the Mass of today, and that the cure of Sainte-Yvette’s is deserving of his removal by virtue of his unrepentant disobedience to the Church.
To cut a long story short the battle moves on to court, to the barricading of the rectory doors and the changing of locks; to Fr. Normandin having to leave the rectory, on Dec. 15th by stepladder from the balcony to escape notice of the guards and attend court. The rectory doors are broken down and Fr. Normadin starts a new phase in the ‘Traditional Latin Mass Movement’ in Canada.
This phase is what I would characterize as that of a wandering priest. Fr. Normandin ‘As a young man, I had dreamed of an apostolate as an itinerant missionary in the jungle, with the White Fathers of Africa. Now, at 52 years of age, I discover that Canada, thanks to our own post conciliar bishops, has become a missionary frontier, once again a spiritually barren land, offering itself to priests loyal to infallible and indestructible Tradition.
‘Every Sunday about 400 continue to attend the Traditional Latin Mass in spacious quarters in Montréal and we have found the means to expand our ministry, to Ottawa and to Northern New Brunswick, to Toronto, London and Stratford, to Winnipeg and to Vancouver and Victoria and even as far away as Florida.’
After the expulsion of Fr. Normandin there arose a movement under the leadership of Mr. Roman Bhattacharya. It is from this movement's fidelity to the traditional Roman Liturgy that formed primarily the faithful group, which is at the origin of the community Saint-Paul in Montreal. Their first "priest", providentially, was Fr. Normandin who for nine years after the expulsion from his Parish, led a heroic life of missionary activity providing access to the traditional liturgy across the Canada. It is at this point that Fr. Normandin visited Vancouver to offer the Mass.
Fr. Normandin was parish priest of the Latin Community Catholic St-Paul October 7, 1985, to January 1, 2010, i.e. for almost twenty-five years before finally retiring.
+ + +
Unfortunately, Fr. Normandin became entangled in the snares set by the Conciliar Church and its targeted attack against traditional priests - Fr. Normandin ended up accepting the New Mass. Here are the words of Archbishop Lefebvre on the traps being set for priests of tradition:
Quote:We find ourselves now in a new period, in a new phase, and they would like to entice us also with certain traditional appearances, whereas in reality they put us in the margin, as they say, by the Decree! We are not concerned with this, since we are among those who do not accept the Council without reserve, who do not accept the New Mass. Therefore this is not for us! But that makes no difference, they seek and they have already succeeded in alluring some of our people, like Father Normandin of Canada, who has accepted the principle of the New Mass. By this means, he has been given the Mass of St. Pius V, he has been given a parish, so there! There are also Fathers Bleue and Le Pivain, and several others, who are lured by the bishops. The bishops are very happy to be able to have some of the priests who formerly were traditionalists and who agree to make this little contract which is moreover apparently very restrained but which at last puts them into the surroundings, in the bath, with those who have liberal ideas and who say the New Mass.
Please do pray for this priest, who started out doing so much good for souls!
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| Fake Resistance Watch |
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Posted by: Stone - 12-30-2020, 10:26 AM - Forum: True vs. False Resistance
- Replies (4)
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From The Recusant:
Fake Resistance Watch
Which of the following statements is acceptable to you?
The following are in no particular order. Every one of them is propagated today by the fake neo-Resistance.
Some slight editing has been necessary in order to make the meaning more clear, but the meaning has not been altered - read the exact wording and see for yourself!
· The new religion can build your Faith. (1)
· Attending the New Mass can build your Faith. (2)
· Do whatever you think you need to do to keep the Faith, which can include attending the Novus Ordo Mass. (3)
· If you attend the Novus Ordo Mass you have to be careful, but you can find the grace of God there and sanctify your soul. (4)
· Not everyone needs to avoid the Novus Ordo Mass. (5)
· Attending the Novus Ordo may do more good than harm spiritually. (6)
· Not every priest needs to leave the Conciliar church or stop saying the Novus Ordo Mass. (7)
· The Novus Ordo Mass does not always undermine the Faith, though frequently it does. (8)
· The problem with the Novus Ordo Mass is that it is ambiguous. It can be made to favour the new religion, but does not have to, it can also be done in line with the old religion. (9)
· The problem with Vatican II is that it is ambiguous. (10)
· By distancing yourself from the Conciliar church, you are putting yourself in danger and risk becoming a Pharisee who is disconnected from reality. (11)
· We must accept the supposed ‘Eucharistic miracles’ of the Novus Ordo Mass as genuine. (12)
· The Eucharistic miracles of the Novus Ordo Mass have lessons for Traditional Catholics, one of which is that the Novus Ordo Mass doesn’t always have to be avoided. (13)
· The Novus Ordo Mass is not as good as the Traditional Mass, but it is still better than nothing. (14)
· If I support the Resistance, it doesn’t mean I’m against the neo-SSPX. I have no intention of doing anything against the neo-SSPX. I don’t want the neo-SSPX to collapse. We should support the good priests still inside the neo-SSPX, though we can also support priest who left as well. (15)
· There might be salvation outside the Conciliar church. (16)
· At Vatican II, the liberals tried to introduce novelty and false teaching, but their attempt was silenced by good men. After the Council, the liberals somehow got into key positions in the Church, and that’s why there is now a new orientation in the Church. (17)
· Archbishop Lefebvre resisted the new orientation which came about after the Council. But he also desired to re-establish union with the Vicar of Christ as soon as possible. That is what he stood for more than anything else. (18)
· There’s still something Catholic in the Conciliar church, so it’s wrong for us to reject it completely. (19)
· Congregations and seminaries are not needed today. They are outdated. God does not want there to be a structure or congregation for the Resistance. (20)
· Seminarians who are ready for ordination should not be ordained, because there is no structure or congregation for them to be ordained into. (21)
· We shouldn’t try to get priests to work together. It’s bound to fail, so it’s better not to attempt it at all. (22)
· People who disagree with or criticise Bishop Williamson should not be made welcome. Priests who disagree with or criticise Bishop Williamson should not be received and the faithful should not go to their Mass. Criticising Bishop Williamson has consequences. (23)
…if the answer is “none of the above”, then you can be happy: you have not fallen for the modernist propaganda and changed with the times.
You are, however, in opposition to Bishop Williamson, Fr. Zendejas, the Dominicans of Avrillé and Dom Tomas Aquinas.
Concordance of Sources:
(1, 2, 3 & 4) – Bp. Williamson, conference in Mahopac, New York, USA, 28th June 2015 (video publicly viewable on ‘youtube’):
Question: “Bishop I go to the Latin Mass on Sundays and … during the week I go to a Novus Ordo Mass.”
Bp. Williamson: “While the new religion is false, it’s dangerous, it strangles grace and it’s helping many people to lose the Faith: at the same time, there are still cases where it can be used and is used still to build the Faith … The essential principle is: do whatever you need to do to keep the Faith. … There are cases where even the Novus Ordo Mass can be attended with an effect of building one’s Faith instead of losing it. … Be very careful with the Novus Ordo … But, exceptionally, if you’re watching and praying, even there you may find the grace of God. If you do, make use of it in order to sanctify your soul.”
(5 & 6) - Mahopac, New York (as above):
“Therefore I will not say every single person must stay away from every single Novus Ordo Mass. If they can trust their own judgement that attending this [Novus Ordo] Mass will do more good than harm spiritually … [shrug] … The rule of thumb is and will remain: stay away from the Novus Ordo Mass. But, exceptionally - the wise thing would probably be to say in private to this or that person, but here I am saying it in public, that may be foolish …”
(7) – Bp. Williamson, conference in St. Catherine’s, Ontario, Canada, 5th November 2014 (video publicly viewable on ‘youtube’):
“I do not say to everybody inside the Novus Ordo, priests and laity, I don’t say: ‘You’ve got to get out!’ ”
[If not every priest “in the Novus Ordo” has to “get out”, what that means exactly will depend on what is meant by “in the Novus Ordo”. It could refer to the Novus Ordo Mass or it could be shorthand for the conciliar church. Therefore, not every priest must either a) stop saying the Novus Ordo Mass, or b) leave the conciliar church. Or both.]
(8, 9 & 10) - Bp. Williamson, ‘Eleison Comments’, #437, 30th November 2015:
“The Novus Ordo Mass, like Vatican II which it followed, is ambiguous, favours heresy and has led numberless souls out of the Church … Doctrinally, the Novus Ordo Mass is ambiguous, poised between the religion of God and the Conciliar religion of man. Now in matters of faith, ambiguity is deadly, being normally designed to undermine the Faith, as the Novus Ordo Mass frequently does. But as ambiguity is precisely open to two interpretations, so the Novus Ordo Mass does not absolutely exclude the old religion.”
AND
(10) Fr. Zendejas, ‘Blue Paper’ newsletter, #300, November 2015:
“Hence, the apparent conflict between ‘obedience’ and Truth rests on AMBIGUITY. For instance, at the time of Vatican II there were those ambiguous terms, which could be understood in one way by Catholics and in another (contradictory) way by Modernists”
(11) Bp. Williamson, ‘Eleison Comments’ #438, 5th December 2015:
“Therefore the NOM and the Novus Ordo Church as a whole are dangerous for the Faith, and Catholics are right who have clung to Tradition to avoid the danger. But as they have had to put a distance between themselves and the mainstream Church, so they have exposed themselves to the opposite danger of an isolation leading to a sectarian and even pharisaical spirit, disconnected from reality.”
(12) Eleison Comments #437 (as above):
“Facts are stubborn - as long as they are facts. If readers doubt that the eucharistic miracle of 1996 in Buenos Aires is a fact, let them undertake their own research... But if their research of that case leaves them unconvinced, then let them look up the parallel case of Sokólka in Poland, where a whole centre of pilgrimage has arisen around a eucharistic miracle of 2008. And a little more Internet research would surely discover accounts of more such Novus Ordo miracles, with at least some of them being authentic.”
(13) ‘Eleison Comments’ #438 (as above):
“However, these [Novus Ordo] miracles – always assuming they are authentic – have lessons also for the Catholics of Tradition … ”
Bp. Williamson, email quoted from ‘Catholic Candle’, December 2015 issue:
“On the Internet can be found cases of Eucharistic miracles involving the Novus Ordo Mass .... How would this be possible if the Novus Ordo Mass was absolutely to be avoided?”
(14) ‘Eleison Comments’ #437 (as above):
“So does it not make sense that in punishment of their modern worldliness these sheep would broadly lose the true rite of Mass, while in reward of their desire for Mass they would not lose every valid Mass?”
‘Eleison Comments’ #438 (as above):
“...while since the 1960’s a mass of Catholic sheep have become too worldly to deserve to keep the true rite of Mass, [yet] they have loved the Mass enough not to lose it altogether.”
“The Novus Ordo Mass may have been allowed by God to make it easier for Catholics to leave the Faith if they wanted to, but not impossible to keep it if they wanted to.”
(15) - Avrillé Dominicans, “The Friary’s Position”, July 2015 (publicly visible at: www.dominicansavrille.us/the-friarys-position):
“We support therefore all the priests still in the SSPX who, not without difficulty, continue the good fight in this spirit. By the grace of God, there are a good number of them, especially in the French District of the Society.”
“If there are priests outside of the Society who, clearly and without ambiguity, continue the combat of Archbishop Lefebvre, there is no reason not to support them. To support them does not mean “taking sides” for one Society against another.”
“The ‘Appeal to the Faithful’ of January 2014 was not a declaration of rupture with the SSPX.”
“We have no intention to do anything “against” the Society, and do not wish its collapse: nobody wants that.”
(16) Fr. Zendejas, ‘Blue Paper’ newsletter, #300, November 2015:
“If there could be salvation outside the Conciliar Church, then is there salvation ‘outside the SSPX’ or other traditionalist groups?”
(17) Fr. Zendejas, ‘Blue Paper’ (as above):
“In the days of the Council, the teaching of novelties about humanism (man-centered Church) were opposed and then silenced by more or less honest means and men, but adherents thereof have since been installed in key positions of power during the post-Conciliar period…”
(18) Fr. Zendejas, ‘Blue Paper’ (as above):
“He [Lefebvre] continued to act ‘within the Church and according to the Church,’ resisting the new ecclesiastical tide… Thus, he resisted the Post-Vatican II ecclesiastical orientation (religious liberty, ecumenism and collegiality), in order to remain in the one Church of Jesus Christ … and desiring - in spite of many disappointments - that union with the Vicar of Christ can be re-established as soon as possible without having to compromise on any point of doctrine. No matter what, this is what he stood for!”
(19) Bp. Williamson, Eleison Comments #447 – see separate article in this issue.
(20) Bp. Williamson, ‘Eleison Comments’ #278:
“It is not clear that the present need is to rebuild a classic Congregation or Seminary. Both may be somehow out-dated. … But God is God, and for the salvation of souls tomorrow it may be that he will no longer resort to the classical Congregation or seminary of yesterday.”
(21) Bp. Williamson, letter to Fr. John Bosco - see separate article in this issue.
(22) Bp. Williamson, Post Falls, ID (USA), 1st June, 2014:
“Even if all the laity want to obey me, even if all the priests want to obey me, […] can you imagine that commanding resistant priests is like trying to herd cats? Can you imagine, is it unimaginable? In which case, is it worth trying if it’s bound to fail? It may be better not to attempt than to attempt and fail…”
(23) Letter of Dom Tomas Aquinas to Fr. Cardozo. “Criticising Bishop Williamson has consequences” is word-for-word his own expression.
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| St. Vincent of Lerins: Commonitorium - Against the Profane Novelties of All Heresies |
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Posted by: Stone - 12-30-2020, 09:35 AM - Forum: Fathers of the Church
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Taken from the Catholic Encyclopedia
Fathers of the Church > Commonitorium (Vincent of Lerins d. 445)
Commonitory
For the Antiquity and Universality of the Catholic Faith Against the Profane Novelties of All Heresies.
Chapter 1. The Object of the Following Treatise.
[1.] I, Peregrinus, who am the least of all the servants of God, remembering the admonition of Scripture, "Ask your fathers and they will tell you, your elders and they will declare unto you," Deuteronomy 32:7 and again, "Bow down your ear to the words of the wise," Proverbs 22:17 and once more, "My son, forget not these instructions, but let your heart keep my words:" Proverbs 3:1 remembering these admonitions, I say, I, Peregrinus, am persuaded, that, the Lord helping me, it will be of no little use and certainly as regards my own feeble powers, it is most necessary, that I should put down in writing the things which I have truthfully received from the holy Fathers, since I shall then have ready at hand wherewith by constant reading to make amends for the weakness of my memory.
[2.] To this I am incited not only by regard to the fruit to be expected from my labour but also by the consideration of time and the opportuneness of place:
By the consideration of time — for seeing that time seizes upon all things human, we also in turn ought to snatch from it something which may profit us to eternal life, especially since a certain awful expectation of the approach of the divine judgment importunately demands increased earnestness in religion, while the subtle craftiness of new heretics calls for no ordinary care and attention.
I am incited also by the opportuneness of place, in that, avoiding the concourse and crowds of cities, I am dwelling in the seclusion of a Monastery, situated in a remote grange, where, I can follow without distraction the Psalmist's admonition, "Be still, and know that I am God."
Moreover, it suits well with my purpose in adopting this life; for, whereas I was at one time involved in the manifold and deplorable tempests of secular warfare, I have now at length, under Christ's auspices, cast anchor in the harbour of religion, a harbour to all always most safe, in order that, having there been freed from the blasts of vanity and pride, and propitiating God by the sacrifice of Christian humility, I may be able to escape not only the shipwrecks of the present life, but also the flames of the world to come.
[3.] But now, in the Lord's name, I will set about the object I have in view; that is to say, to record with the fidelity of a narrator rather than the presumption of an author, the things which our forefathers have handed down to us and committed to our keeping, yet observing this rule in what I write, that I shall by no means touch upon everything that might be said, but only upon what is necessary; nor yet in an ornate and exact style, but in simple and ordinary language, so that the most part may seem to be intimated, rather than set forth in detail. Let those cultivate elegance and exactness who are confident of their ability or are moved by a sense of duty. For me it will be enough to have provided a Commonitory (or Remembrancer) for myself, such as may aid my memory, or rather, provide against my forgetfulness: which same Commonitory however, I shall endeavor, the Lord helping me, to amend and make more complete little by little, day by day, by recalling to mind what I have learned. I mention this at the outset, that if by chance what I write should slip out of my possession and come into the hands of holy men, they may forbear to blame anything therein hastily, when they see that there is a promise that it will yet be amended and made more complete.
Chapter 2. A General Rule for distinguishing the Truth of the Catholic Faith from the Falsehood of Heretical Pravity.
[4.] I have often then inquired earnestly and attentively of very many men eminent for sanctity and learning, how and by what sure and so to speak universal rule I may be able to distinguish the truth of Catholic faith from the falsehood of heretical pravity; and I have always, and in almost every instance, received an answer to this effect: That whether I or any one else should wish to detect the frauds and avoid the snares of heretics as they rise, and to continue sound and complete in the Catholic faith, we must, the Lord helping, fortify our own belief in two ways; first, by the authority of the Divine Law, and then, by the Tradition of the Catholic Church.
[5.] But here some one perhaps will ask, Since the canon of Scripture is complete, and sufficient of itself for everything, and more than sufficient, what need is there to join with it the authority of the Church's interpretation? For this reason — because, owing to the depth of Holy Scripture, all do not accept it in one and the same sense, but one understands its words in one way, another in another; so that it seems to be capable of as many interpretations as there are interpreters. For Novatian expounds it one way, Sabellius another, Donatus another, Arius, Eunomius, Macedonius, another, Photinus, Apollinaris, Priscillian, another, Iovinian, Pelagius, Celestius, another, lastly, Nestorius another. Therefore, it is very necessary, on account of so great intricacies of such various error, that the rule for the right understanding of the prophets and apostles should be framed in accordance with the standard of Ecclesiastical and Catholic interpretation.
[6.] Moreover, in the Catholic Church itself, all possible care must be taken, that we hold that faith which has been believed everywhere, always, by all. For that is truly and in the strictest sense "Catholic," which, as the name itself and the reason of the thing declare, comprehends all universally. This rule we shall observe if we follow universality, antiquity, consent. We shall follow universality if we confess that one faith to be true, which the whole Church throughout the world confesses; antiquity, if we in no wise depart from those interpretations which it is manifest were notoriously held by our holy ancestors and fathers; consent, in like manner, if in antiquity itself we adhere to the consentient definitions and determinations of all, or at the least of almost all priests and doctors.
Chapter 3. What is to be done if one or more dissent from the rest.
[7.] What then will a Catholic Christian do, if a small portion of the Church have cut itself off from the communion of the universal faith? What, surely, but prefer the soundness of the whole body to the unsoundness of a pestilent and corrupt member? What, if some novel contagion seek to infect not merely an insignificant portion of the Church, but the whole? Then it will be his care to cleave to antiquity, which at this day cannot possibly be seduced by any fraud of novelty.
[8.] But what, if in antiquity itself there be found error on the part of two or three men, or at any rate of a city or even of a province? Then it will be his care by all means, to prefer the decrees, if such there be, of an ancient General Council to the rashness and ignorance of a few. But what, if some error should spring up on which no such decree is found to bear? Then he must collate and consult and interrogate the opinions of the ancients, of those, namely, who, though living in various times and places, yet continuing in the communion and faith of the one Catholic Church, stand forth acknowledged and approved authorities: and whatsoever he shall ascertain to have been held, written, taught, not by one or two of these only, but by all, equally, with one consent, openly, frequently, persistently, that he must understand that he himself also is to believe without any doubt or hesitation.
Chapter 4. The evil resulting from the bringing in of Novel Doctrine shown in the instances of the Donatists and Arians.
[9.] But that we may make what we say more intelligible, we must illustrate it by individual examples, and enlarge upon it somewhat more fully, lest by aiming at too great brevity important matters be hurried over and lost sight of.
In the time of Donatus, from whom his followers were called Donatists, when great numbers in Africa were rushing headlong into their own mad error, and unmindful of their name, their religion, their profession, were preferring the sacrilegious temerity of one man before the Church of Christ, then they alone throughout Africa were safe within the sacred precincts of the Catholic faith, who, detesting the profane schism, continued in communion with the universal Church, leaving to posterity an illustrious example, how, and how well in future the soundness of the whole body should be preferred before the madness of one, or at most of a few.
[10.] So also when the Arian poison had infected not an insignificant portion of the Church but almost the whole world, so that a sort of blindness had fallen upon almost all the bishops of the Latin tongue, circumvented partly by force partly by fraud, and was preventing them from seeing what was most expedient to be done in the midst of so much confusion, then whoever was a true lover and worshipper of Christ, preferring the ancient belief to the novel misbelief, escaped the pestilent infection.
[11.] By the peril of which time was abundantly shown how great a calamity the introduction of a novel doctrine causes. For then truly not only interests of small account, but others of the very gravest importance, were subverted. For not only affinities, relationships, friendships, families, but moreover, cities, peoples, provinces, nations, at last the whole Roman Empire, were shaken to their foundation and ruined. For when this same profane Arian novelty, like a Bellona or a Fury, had first taken captive the Emperor, and had then subjected all the principal persons of the palace to new laws, from that time it never ceased to involve everything in confusion, disturbing all things, public and private, sacred and profane, paying no regard to what was good and true, but, as though holding a position of authority, smiting whomsoever it pleased. Then wives were violated, widows ravished, virgins profaned, monasteries demolished, clergymen ejected, the inferior clergy scourged, priests driven into exile, jails, prisons, mines, filled with saints, of whom the greater part, forbidden to enter into cities, thrust forth from their homes to wander in deserts and caves, among rocks and the haunts of wild beasts, exposed to nakedness, hunger, thirst, were worn out and consumed. Of all of which was there any other cause than that, while human superstitions are being brought in to supplant heavenly doctrine, while well established antiquity is being subverted by wicked novelty, while the institutions of former ages are being set at naught, while the decrees of our fathers are being rescinded, while the determinations of our ancestors are being torn in pieces, the lust of profane and novel curiosity refuses to restrict itself within the most chaste limits of hallowed and uncorrupt antiquity?
Chapter 5. The Example set us by the Martyrs, whom no force could hinder from defending the Faith of their Predecessors.
[12.] But it may be, we invent these charges out of hatred to novelty and zeal for antiquity. Whoever is disposed to listen to such an insinuation, let him at least believe the blessed Ambrose, who, deploring the acerbity of the time, says, in the second book of his work addressed to the Emperor Gratian: "Enough now, O God Almighty! Have we expiated with our own ruin, with our own blood, the slaughter of Confessors, the banishment of priests, and the wickedness of such extreme impiety. It is clear, beyond question, that they who have violated the faith cannot remain in safety."
And again in the third book of the same work, "Let us observe the precepts of our predecessors, and not transgress with rude rashness the landmarks which we have inherited from them. That sealed Book of Prophecy no Elders, no Powers, no Angels, no Archangels, dared to open. To Christ alone was reserved the prerogative of explaining it. Revelation 5:1-5 Who of us may dare to unseal the Sacerdotal Book sealed by Confessors, and consecrated already by the martyrdom of numbers, which they who had been compelled by force to unseal afterwards resealed, condemning the fraud which had been practised upon them; while they who had not ventured to tamper with it proved themselves Confessors and martyrs? How can we deny the faith of those whose victory we proclaim?"
[13.] We proclaim it truly, O venerable Ambrose, we proclaim it, and applaud and admire. For who is there so demented, who, though not able to overtake, does not at least earnestly desire to follow those whom no force could deter from defending the faith of their ancestors, no threats, no blandishments, not life, not death, not the palace, not the Imperial Guards, not the Emperor, not the empire itself, not men, not demons?— whom, I say, as a recompense for their steadfastness in adhering to religious antiquity, the Lord counted worthy of so great a reward, that by their instrumentality He restored churches which had been destroyed, quickened with new life peoples who were spiritually dead, replaced on the heads of priests the crowns which had been torn from them, washed out those abominable, I will not say letters, but blotches (non literas, sed lituras) of novel impiety, with a fountain of believing tears, which God opened in the hearts of the bishops?— lastly, when almost the whole world was overwhelmed by a ruthless tempest of unlooked for heresy, recalled it from novel misbelief to the ancient faith, from the madness of novelty to the soundness of antiquity, from the blindness of novelty to pristine light?
[14.] But in this divine virtue, as we may call it, exhibited by these Confessors, we must note especially that the defense which they then undertook in appealing to the Ancient Church, was the defense, not of a part, but of the whole body. For it was not right that men of such eminence should uphold with so huge an effort the vague and conflicting notions of one or two men, or should exert themselves in the defense of some ill-advised combination of some petty province; but adhering to the decrees and definitions of the universal priesthood of Holy Church, the heirs of Apostolic and Catholic truth, they chose rather to deliver up themselves than to betray the faith of universality and antiquity. For which cause they were deemed worthy of so great glory as not only to be accounted Confessors, but rightly, and deservedly to be accounted foremost among Confessors.
Chapter 6. The example of Pope Stephen in resisting the Iteration of Baptism.
[15.] Great then is the example of these same blessed men, an example plainly divine, and worthy to be called to mind, and meditated upon continually by every true Catholic, who, like the seven-branched candlestick, shining with the sevenfold light of the Holy Spirit, showed to posterity how thenceforward the audaciousness of profane novelty, in all the several rantings of error, might be crushed by the authority of hallowed antiquity.
Nor is there anything new in this? For it has always been the case in the Church, that the more a man is under the influence of religion, so much the more prompt is he to oppose innovations. Examples there are without number: but to be brief, we will take one, and that, in preference to others, from the Apostolic See, so that it may be clearer than day to every one with how great energy, with how great zeal, with how great earnestness, the blessed successors of the blessed apostles have constantly defended the integrity of the religion which they have once received.
[16.] Once on a time then, Agripinnus, bishop of Carthage, of venerable memory, held the doctrine — and he was the first who held it — that Baptism ought to be repeated, contrary to the divine canon, contrary to the rule of the universal Church, contrary to the customs and institutions of our ancestors. This innovation drew after it such an amount of evil, that it not only gave an example of sacrilege to heretics of all sorts, but proved an occasion of error to certain Catholics even.
When then all men protested against the novelty, and the priesthood everywhere, each as his zeal prompted him, opposed it, Pope Stephen of blessed memory, Prelate of the Apostolic See, in conjunction indeed with his colleagues but yet himself the foremost, withstood it, thinking it right, I doubt not, that as he exceeded all others in the authority of his place, so he should also in the devotion of his faith. In fine, in an epistle sent at the time to Africa, he laid down this rule: "Let there be no innovation — nothing but what has been handed down." For that holy and prudent man well knew that true piety admits no other rule than that whatsoever things have been faithfully received from our fathers the same are to be faithfully consigned to our children; and that it is our duty, not to lead religion whither we would, but rather to follow religion whither it leads; and that it is the part of Christian modesty and gravity not to hand down our own beliefs or observances to those who come after us, but to preserve and keep what we have received from those who went before us. What then was the issue of the whole matter? What but the usual and customary one? Antiquity was retained, novelty was rejected.
[17.] But it may be, the cause of innovation at that time lacked patronage. On the contrary, it had in its favor such powerful talent, such copious eloquence, such a number of partisans, so much resemblance to truth, such weighty support in Scripture (only interpreted in a novel and perverse sense), that it seems to me that that whole conspiracy could not possibly have been defeated, unless the sole cause of this extraordinary stir, the very novelty of what was so undertaken, so defended, so belauded, had proved wanting to it. In the end, what result, under God, had that same African Council or decree? None whatever. The whole affair, as though a dream, a fable, a thing of no possible account, was annulled, cancelled, and trodden underfoot.
[18.] And O marvellous revolution! The authors of this same doctrine are judged Catholics, the followers heretics; the teachers are absolved, the disciples condemned; the writers of the books will be children of the Kingdom, the defenders of them will have their portion in Hell. For who is so demented as to doubt that that blessed light among all holy bishops and martyrs, Cyprian, together with the rest of his colleagues, will reign with Christ; or, who on the other hand so sacrilegious as to deny that the Donatists and those other pests, who boast the authority of that council for their iteration of baptism, will be consigned to eternal fire with the devil?
Chapter 7. How Heretics, craftily cite obscure passages in ancient writers in support of their own novelties.
[19.] This condemnation, indeed, seems to have been providentially promulgated as though with a special view to the fraud of those who, contriving to dress up a heresy under a name other than its own, get hold often of the works of some ancient writer, not very clearly expressed, which, owing to the very obscurity of their own doctrine, have the appearance of agreeing with it, so that they get the credit of being neither the first nor the only persons who have held it. This wickedness of theirs, in my judgment, is doubly hateful: first, because they are not afraid to invite others to drink of the poison of heresy; and secondly, because with profane breath, as though fanning smouldering embers into flame, they blow upon the memory of each holy man, and spread an evil report of what ought to be buried in silence by bringing it again under notice, thus treading in the footsteps of their father Ham, who not only forebore to cover the nakedness of the venerable Noah, but told it to the others that they might laugh at it, offending thereby so grievously against the duty of filial piety, that even his descendants were involved with him in the curse which he drew down, widely differing from those blessed brothers of his, who would neither pollute their own eyes by looking upon the nakedness of their revered father, nor would suffer others to do so, but went backwards, as the Scripture says, and covered him, that is, they neither approved nor betrayed the fault of the holy man, for which cause they were rewarded with a benediction on themselves and their posterity. Genesis 9:22
[20.] But to return to the matter in hand: It behooves us then to have a great dread of the crime of perverting the faith and adulterating religion, a crime from which we are deterred not only by the Church's discipline, but also by the censure of apostolic authority. For every one knows how gravely, how severely, how vehemently, the blessed apostle Paul inveighs against certain, who, with marvellous levity, had "been so soon removed from him who had called them to the grace of Christ to another Gospel, which was not another;" Galatians 1:6 "who had heaped to themselves teachers after their own lusts, turning away their ears from the truth, and being turned aside unto fables;" 2 Timothy 4:3-4 "having damnation because they had cast off their first faith;" 1 Timothy 5:12 who had been deceived by those of whom the same apostle writes to the Roman Christians, "Now, I beseech you, brethren, mark them which cause divisions and offenses, contrary to the doctrine which you have learned, and avoid them. For they that are such serve not the Lord Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple," Romans 16:17-18 "who enter into houses, and lead captive silly women laden with sins, led away with diverse lusts, ever learning and never able to come to the knowledge of the truth;" 2 Timothy 3:6 "vain talkers and deceivers, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake;" Titus 1:10 "men of corrupt minds, reprobate concerning the faith;" 2 Timothy 3:8 "proud knowing nothing, but doting about questions and strifes of words, destitute of the truth, supposing that godliness is gain," 1 Timothy 6:4 "withal learning to be idle, wandering about from house to house, and not only idle, but tattlers also and busy-bodies, speaking things which they ought not," 1 Timothy 5:13 "who having put away a good conscience have made shipwreck concerning the faith;" 1 Timothy 1:19 "whose profane and vain babblings increase unto more ungodliness, and their word does eat as does a cancer." 2 Timothy 2:16-17 Well, also, is it written of them: "But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was." 2 Timothy 3:9
Chapter 8. Exposition of St. Paul's Words, Gal. i. 8.
[21.] When therefore certain of this sort wandering about provinces and cities, and carrying with them their venal errors, had found their way to Galatia, and when the Galatians, on hearing them, nauseating the truth, and vomiting up the manna of Apostolic and Catholic doctrine, were delighted with the garbage of heretical novelty, the apostle putting in exercise the authority of his office, delivered his sentence with the utmost severity, "Though we," he says, "or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed." Galatians 1:8
[22.] Why does he say "Though we"? Why not rather "though I"? He means, "though Peter, though Andrew, though John, in a word, though the whole company of apostles, preach unto you other than we have preached unto you, let him be accursed." Tremendous severity! He spares neither himself nor his fellow apostles, so he may preserve unaltered the faith which was at first delivered. Nay, this is not all. He goes on "Even though an angel from heaven preach unto you any other Gospel than that which we have preached unto you, let him be accursed." It was not enough for the preservation of the faith once delivered to have referred to man; he must needs comprehend angels also. "Though we," he says, "or an angel from heaven." Not that the holy angels of heaven are now capable of sinning. But what he means is: Even if that were to happen which cannot happen — if any one, be he who he may, attempt to alter the faith once for all delivered, let him be accursed.
[23.] But it may be, he spoke thus in the first instance inconsiderately, giving vent to human impetuosity rather than expressing himself under divine guidance. Far from it. He follows up what he had said, and urges it with intense reiterated earnestness, "As we said before, so say I now again, If any man preach any other Gospel to you than that you have received, let him be accursed." He does not say, "If any man deliver to you another message than that you have received, let him be blessed, praised, welcomed,"— no; but "let him be accursed," [anathema] i.e., separated, segregated, excluded, lest the dire contagion of a single sheep contaminate the guiltless flock of Christ by his poisonous intermixture with them.
Chapter 9. His warning to the Galatians a warning to all.
[24.] But, possibly, this warning was intended for the Galatians only. Be it so; then those other exhortations which follow in the same Epistle were intended for the Galatians only, such as, "If we live in the Spirit, let us also walk in the Spirit; let us not be desirous of vain glory, provoking one another, envying one another," etc.; Galatians 5:25 which alternative if it be absurd, and the injunctions were meant equally for all, then it follows, that as these injunctions which relate to morals, so those warnings which relate to faith are meant equally for all; and just as it is unlawful for all to provoke one another, or to envy one another, so, likewise, it is unlawful for all to receive any other Gospel than that which the Catholic Church preaches everywhere.
[25.] Or perhaps the anathema pronounced on any one who should preach another Gospel than that which had been preached was meant for those times, not for the present. Then, also, the exhortation, "Walk in the Spirit and you shall not fulfil the lust of the flesh," Galatians 5:16 was meant for those times, not for the present. But if it be both impious and pernicious to believe this, then it follows necessarily, that as these injunctions are to be observed by all ages, so those warnings also which forbid alteration of the faith are warnings intended for all ages. To preach any doctrine therefore to Catholic Christians other than what they have received never was lawful, never is lawful, never will be lawful: and to anathematize those who preach anything other than what has once been received, always was a duty, always is a duty, always will be a duty.
[26.] Which being the case, is there any one either so audacious as to preach any other doctrine than that which the Church preaches, or so inconstant as to receive any other doctrine than that which he has received from the Church? That elect vessel, that teacher of the Gentiles, that trumpet of the apostles, that preacher whose commission was to the whole earth, that man who was caught up to heaven, 2 Corinthians 12:2 cries and cries again in his Epistles to all, always, in all places, "If any man preach any new doctrine, let him be accursed." On the other hand, an ephemeral, moribund set of frogs, fleas, and flies, such as the Pelagians, call out in opposition, and that to Catholics, Take our word, follow our lead, accept our exposition, condemn what you used to hold, hold what you used to condemn, cast aside the ancient faith, the institutes of your fathers, the trusts left for you by your ancestors and receive instead — what? I tremble to utter it: for it is so full of arrogance and self-conceit, that it seems to me that not only to affirm it, but even to refute it, cannot be done without guilt in some sort.
Chapter 10. Why Eminent Men are permitted by God to become Authors of Novelties in the Church.
[27.] But some one will ask, How is it then, that certain excellent persons, and of position in the Church, are often permitted by God to preach novel doctrines to Catholics? A proper question, certainly, and one which ought to be very carefully and fully dealt with, but answered at the same time, not in reliance upon one's own ability, but by the authority of the divine Law, and by appeal to the Church's determination.
Let us listen, then, to Holy Moses, and let him teach us why learned men, and such as because of their knowledge are even called Prophets by the apostle, are sometimes permitted to put forth novel doctrines, which the Old Testament is wont, by way of allegory, to call "strange gods," forasmuch as heretics pay the same sort of reverence to their notions that the Gentiles do to their gods.
[28.] Blessed Moses, then, writes thus in Deuteronomy: "If there arise among you a prophet or a dreamer of dreams," that is, one holding office as a Doctor in the Church, who is believed by his disciples or auditors to teach by revelation: well — what follows? "and gives you a sign or a wonder, and the sign or the wonder come to pass whereof he spoke,"— he is pointing to some eminent doctor, whose learning is such that his followers believe him not only to know things human, but, moreover, to foreknow things superhuman, such as, their disciples commonly boast, were Valentinus, Donatus, Photinus, Apollinaris, and the rest of that sort! What next? "And shall say to you, Let us go after other gods, whom you know not, and serve them." What are those other gods but strange errors which you know not, that is, new and such as were never heard of before? "And let us serve them;" that is, "Let us believe them, follow them." What last? "You shall not hearken to the words of that prophet or dreamer of dreams." And why, I pray you, does not God forbid to be taught what God forbids to be heard? "For the Lord, your God, tries you, to know whether you love Him with all your heart and with all your soul." The reason is clearer than day why Divine Providence sometimes permits certain doctors of the Churches to preach new doctrines — "That the Lord your God may try you;" he says. And assuredly it is a great trial when one whom you believe to be a prophet, a disciple of prophets, a doctor and defender of the truth, whom you have folded to your breast with the utmost veneration and love, when such a one of a sudden secretly and furtively brings in noxious errors, which you can neither quickly detect, being held by the prestige of former authority, nor lightly think it right to condemn, being prevented by affection for your old master.
Chapter 11. Examples from Church History, confirming the words of Moses —Nestorius, Photinus, Apollinaris.
[29.] Here, perhaps, some one will require us to illustrate the words of holy Moses by examples from Church History. The demand is a fair one, nor shall it wait long for satisfaction.
For to take first a very recent and very plain case: what sort of trial, think we, was that which the Church had experience of the other day, when that unhappy Nestorius, all at once metamorphosed from a sheep into a wolf, began to make havoc of the flock of Christ, while as yet a large proportion of those whom he was devouring believed him to be a sheep, and consequently were the more exposed to his attacks? For who would readily suppose him to be in error, who was known to have been elected by the high choice of the Emperor, and to be held in the greatest esteem by the priesthood? Who would readily suppose him to be in error, who, greatly beloved by the holy brethren, and in high favor with the populace, expounded the Scriptures in public daily, and confuted the pestilent errors both of Jews and Heathens? Who could choose but believe that his teaching was Orthodox, his preaching Orthodox, his belief Orthodox, who, that he might open the way to one heresy of his own, was zealously inveighing against the blasphemies of all heresies? But this was the very thing which Moses says: "The Lord your God does try you that He may know whether you love Him or not."
[30.] Leaving Nestorius, in whom there was always more that men admired than they were profited by, more of show than of reality, whom natural ability, rather than divine grace, magnified, for a time in the opinion of the common people, let us pass on to speak of those who, being persons of great attainments and of much industry, proved no small trial to Catholics. Such, for instance, was Photinus, in Pannonia, who, in the memory of our fathers, is said to have been a trial to the Church of Sirmium, where, when he had been raised to the priesthood with universal approbation, and had discharged the office for some time as a Catholic, all of a sudden, like that evil prophet or dreamer of dreams whom Moses refers to, he began to persuade the people whom God had entrusted, to his charge, to follow "strange gods," that is, strange errors, which before they knew not. But there was nothing unusual in this: the mischief of the matter was, that for the perpetration of so great wickedness he availed himself of no ordinary helps. For he was of great natural ability and of powerful eloquence, and had a wealth of learning, disputing and writing copiously and forcibly in both languages, as his books which remain, composed partly in Greek, partly in Latin, testify. But happily the sheep of Christ committed to him, vigilant and wary for the Catholic faith, quickly turned their eyes to the premonitory words of Moses, and, though admiring the eloquence of their prophet and pastor, were not blind to the trial. For from thenceforward they began to flee from him as a wolf, whom formerly they had followed as the ram of the flock.
[31.] Nor is it only in the instance of Photinus that we learn the danger of this trial to the Church, and are admonished withal of the need of double diligence in guarding the faith. Apollinaris holds out a like warning. For he gave rise to great burning questions and sore perplexities among his disciples, the Church's authority drawing them one way, their Master's influence the opposite; so that, wavering and tossed here and there between the two, they were at a loss what course to take.
But perhaps he was a person of no weight of character. On the contrary, he was so eminent and so highly esteemed that his word would only too readily be taken on whatsoever subject. For what could exceed his acuteness, his adroitness, his learning? How many heresies did he, in many volumes, annihilate! How many errors, hostile to the faith, did he confute! A proof of which is that most noble and vast work, of not less than thirty books, in which, with a great mass of arguments, he repelled the insane calumnies of Porphyry. It would take a long time to enumerate all his works, which assuredly would have placed him on a level with the very chief of the Church's builders, if that profane lust of heretical curiosity had not led him to devise I know not what novelty which as though through the contagion of a sort of leprosy both defiled all his labours, and caused his teachings to be pronounced the Church's trial instead of the Church's edification.
Chapter 12. A fuller account of the Errors of Photinus, Apollinaris and Nestorius.
[32.] Here, possibly, I may be asked for some account of the above mentioned heresies; those, namely, of Nestorius, Apollinaris, and Photinus. This, indeed, does not belong to the matter in hand: for our object is not to enlarge upon the errors of individuals, but to produce instances of a few, in whom the applicability of Moses' words may be evidently and clearly seen; that is to say, that if at any time some Master in the Church, himself also a prophet in interpreting the mysteries of the prophets, should attempt to introduce some novel doctrine into the Church of God, Divine Providence permits this to happen in order to try us. It will be useful, therefore, by way of digression, to give a brief account of the opinions of the above-named heretics, Photinus, Apollinaris, Nestorius.
[33.] The heresy of Photinus, then, is as follows: He says that God is singular and sole, and is to be regarded as the Jews regarded Him. He denies the completeness of the Trinity, and does not believe that there is any Person of God the Word, or any Person of the Holy Ghost. Christ he affirms to be a mere man, whose original was from Mary. Hence he insists with the utmost obstinacy that we are to render worship only to the Person of God the Father, and that we are to honour Christ as man only. This is the doctrine of Photinus.
[34.] Apollinaris, affecting to agree with the Church as to the unity of the Trinity, though not this even with entire soundness of belief, as to the Incarnation of the Lord, blasphemes openly. For he says that the flesh of our Saviour was either altogether devoid of a human soul, or, at all events, was devoid of a rational soul. Moreover, he says that this same flesh of the Lord was not received from the flesh of the holy Virgin Mary, but came down from heaven into the Virgin; and, ever wavering and undecided, he preaches one while that it was co-eternal with God the Word, another that it was made of the divine nature of the Word. For, denying that there are two substances in Christ, one divine, the other human, one from the Father, the other from his mother, he holds that the very nature of the Word was divided, as though one part of it remained in God, the other was converted into flesh: so that whereas the truth says that of two substances there is one Christ, he affirms, contrary to the truth, that of the one divinity of Christ there have become two substances. This, then, is the doctrine of Apollinaris.
[35.] Nestorius, whose disease is of an opposite kind, while pretending that he holds two distinct substances in Christ, brings in of a sudden two Persons, and with unheard of wickedness would have two sons of God, two Christs, — one, God, the other, man, one, begotten of his Father, the other, born of his mother. For which reason he maintains that Saint Mary ought to be called, not Theotocos (the mother of God), but Christotocos (the mother of Christ), seeing that she gave birth not to the Christ who is God, but to the Christ who is man. But if any one supposes that in his writings he speaks of one Christ, and preaches one Person of Christ, let him not lightly credit it. For either this is a crafty device, that by means of good he may the more easily persuade evil, according to that of the apostle, "That which is good was made death to me," Romans 7:13 — either, I say, he craftily affects in some places in his writings to believe one Christ and one Person of Christ, or else he says that after the Virgin had brought forth, the two Persons were united into one Christ, though at the time of her conception or parturition, and for some short time afterwards, there were two Christs; so that forsooth, though Christ was born at first an ordinary man and nothing more, and not as yet associated in unity of Person with the Word of God, yet afterwards the Person of the Word assuming descended upon Him; and though now the Person assumed remains in the glory of God, yet once there would seem to have been no difference between Him and all other men.
Chapter 13. The Catholic Doctrine of the Trinity and the Incarnation explained.
[36.] In these ways then do these rabid dogs, Nestorius, Apollinaris, and Photinus, bark against the Catholic faith: Photinus, by denying the Trinity; Apollinaris, by teaching that the nature of the Word is mutable, and refusing to acknowledge that there are two substances in Christ, denying moreover either that Christ had a soul at all, or, at all events, that he had a rational soul, and asserting that the Word of God supplied the place of the rational soul; Nestorius, by affirming that there were always or at any rate that once there were two Christs. But the Catholic Church, holding the right faith both concerning God and concerning our Saviour, is guilty of blasphemy neither in the mystery of the Trinity, nor in that of the Incarnation of Christ. For she worships both one Godhead in the plenitude of the Trinity, and the equality of the Trinity in one and the same majesty, and she confesses one Christ Jesus, not two; the same both God and man, the one as truly as the other. One Person indeed she believes in Him, but two substances; two substances but one Person: Two substances, because the Word of God is not mutable, so as to be convertible into flesh; one Person, lest by acknowledging two sons she should seem to worship not a Trinity, but a Quaternity.
[37.] But it will be well to unfold this same doctrine more distinctly and explicitly again and again.
In God there is one substance, but three Persons; in Christ two substances, but one Person. In the Trinity, another and another Person, not another and another substance (distinct Persons, not distinct substances); in the Saviour another and another substance, not another and another Person, (distinct substances, not distinct Persons). How in the Trinity another and another Person (distinct Persons) not another and another substance (distinct substances)? Because there is one Person of the Father, another of the Son, another of the Holy Ghost; but yet there is not another and another nature (distinct natures) but one and the same nature. How in the Saviour another and another substance, not another and another Person (two distinct substances, not two distinct Persons)? Because there is one substance of the Godhead, another of the manhood. But yet the Godhead and the manhood are not another and another Person (two distinct Persons), but one and the same Christ, one and the same Son of God, and one and the same Person of one and the same Christ and Son of God, in like manner as in man the flesh is one thing and the soul another, but one and the same man, both soul and flesh. In Peter and Paul the soul is one thing, the flesh another; yet there are not two Peters — one soul, the other flesh, or two Pauls, one soul, the other flesh — but one and the same Peter, and one and the same Paul, consisting each of two diverse natures, soul and body. Thus, then, in one and the same Christ there are two substances, one divine, the other human; one of (ex) God the Father, the other of (ex) the Virgin Mother; one co-eternal with and co-equal with the Father, the other temporal and inferior to the Father; one consubstantial with his Father, the other, consubstantial with his Mother, but one and the same Christ in both substances. There is not, therefore, one Christ God, the other man, not one uncreated, the other created; not one impassible, the other passible; not one equal to the Father, the other inferior to the Father; not one of his Father (ex), the other of his Mother (ex), but one and the same Christ, God and man, the same uncreated and created, the same unchangeable and incapable of suffering, the same acquainted by experience with both change and suffering, the same equal to the Father and inferior to the Father, the same begotten of the Father before time, ("before the world"), the same born of his mother in time ("in the world"), perfect God, perfect Man. In God supreme divinity, in man perfect humanity. Perfect humanity, I say, forasmuch as it has both soul and flesh; the flesh, very flesh; our flesh, his mother's flesh; the soul, intellectual, endowed with mind and reason. There is then in Christ the Word, the soul, the flesh; but the whole is one Christ, one Son of God, and one our Saviour and Redeemer: One, not by I know not what corruptible confusion of Godhead and manhood, but by a certain entire and singular unity of Person. For the conjunction has not converted and changed the one nature into the other, (which is the characteristic error of the Arians), but rather has in such wise compacted both into one, that while there always remains in Christ the singularity of one and the self-same Person, there abides eternally withal the characteristic property of each nature; whence it follows, that neither does God (i.e., the divine nature) ever begin to be body, nor does the body ever cease to be body. The which may be illustrated in human nature: for not only in the present life, but in the future also, each individual man will consist of soul and body; nor will his body ever be converted into soul, or his soul into body; but while each individual man will live for ever, the distinction between the two substances will continue in each individual man forever. So likewise in Christ each substance will for ever retain its own characteristic property, yet without prejudice to the unity of Person.
Chapter 14. Jesus Christ Man in Truth, not in Semblance.
[38.] But when we use the word "Person," and say that God became man by means of a Person, there is reason to fear that our meaning may be taken to be, that God the Word assumed our nature merely in imitation, and performed the actions of man, being man not in reality, but only in semblance, just as in a theatre, one man within a brief space represents several persons, not one of whom himself is. For when one undertakes to sustain the part of another, he performs the offices, or does the acts, of the person whose part he sustains, but he is not himself that person. So, to take an illustration from secular life and one in high favour with the Manichees, when a tragedian represents a priest or a king, he is not really a priest or a king. For, as soon as the play is over, the person or character whom he represented ceases to be. God forbid that we should have anything to do with such nefarious and wicked mockery. Be it the infatuation of the Manichees, those preachers of hallucination, who say that the Son of God, God, was not a human person really and truly, but that He counterfeited the person of a man in feigned conversation and manner of life.
[39.] But the Catholic Faith teaches that the Word of God became man in such wise, that He took upon Him our nature, not feignedly and in semblance, but in reality and truth, and performed human actions, not as though He were imitating the actions of another, but as performing His own, and as being in reality the person whose part He sustained. Just as we ourselves also, when we speak, reason, live, subsist, do not imitate men, but are men. Peter and John, for instance, were men, not by imitation, but by being men in reality. Paul did not counterfeit an apostle, or feign himself to be Paul, but was an apostle, was Paul. So, also, that which God the Word did, in His condescension, in assuming and having flesh, in speaking, acting, and suffering, through the instrumentality of flesh, yet without any marring of His own divine nature, came in one word to this:— He did not imitate or feign Himself to be perfect man, but He showed Himself to be very man in reality and truth. Therefore, as the soul united to the flesh, but yet not changed into flesh, does not imitate man, but is man, and man not feignedly but substantially, so also God the Word, without any conversion of Himself, in uniting Himself to man, became man, not by confusion, not by imitation, but by actually being and subsisting. Away then, once and for all, with the notion of His Person as of an assumed fictitious character, where always what is is one thing, what is counterfeited another, where the man who acts never is the man whose part he acts. God forbid that we should believe God the Word to have taken upon Himself the person of a man in this illusory way. Rather let us acknowledge that while His own unchangeable substance remained, and while He took upon Himself the nature of perfect man, Himself actually was flesh, Himself actually was man, Himself actually was personally man; not feignedly, but in truth, not in imitation, but in substance; not, finally, so as to cease to be when the performance was over, but so as to be, and continue to be substantially and permanently.
Chapter 15. The Union of the Divine with the Human Nature took place in the very Conception of the Virgin. The appellation "The Mother of God."
[40.] This unity of Person, then, in Christ was not effected after His birth of the Virgin, but was compacted and perfected in her very womb. For we must take most special heed that we confess Christ not only one, but always one. For it were intolerable blasphemy, if while you confess Him one now, you should maintain that once He was not one, but two; one forsooth since His baptism, but two at His birth. Which monstrous sacrilege we shall assuredly in no wise avoid unless we acknowledge the manhood united to the Godhead (but by unity of Person), not from the ascension, or the resurrection, or the baptism, but even in His mother, even in the womb, even in the Virgin's very conception. In consequence of which unity of Person, both those attributes which are proper to God are ascribed to man, and those which are proper to the flesh to God, indifferently and promiscuously. For hence it is written by divine guidance, on the one hand, that the Son of man came down from heaven; John 3:13 and on the other, that the Lord of glory was crucified on earth. 1 Corinthians 2:8
Hence it is also that since the Lord's flesh was made, since the Lord's flesh was created, the very Word of God is said to have been made, the very omniscient Wisdom of God to have been created, just as prophetically His hands and His feet are described as having been pierced. From this unity of Person it follows, by reason of a like mystery, that, since the flesh of the Word was born of an undefiled mother, God the Word Himself is most Catholicly believed, most impiously denied, to have been born of the Virgin; which being the case, God forbid that any one should seek to defraud Holy Mary of her prerogative of divine grace and her special glory. For by the singular gift of Him who is our Lord and God, and withal, her own son, she is to be confessed most truly and most blessedly — The mother of God "Theotocos," but not in the sense in which it is imagined by a certain impious heresy which maintains, that she is to be called the Mother of God for no other reason than because she gave birth to that man who afterwards became God, just as we speak of a woman as the mother of a priest, or the mother of a bishop, meaning that she was such, not by giving birth to one already a priest or a bishop, but by giving birth to one who afterwards became a priest or a bishop. Not thus, I say, was the holy Mary "Theotocos," the mother of God, but rather, as was said before, because in her sacred womb was wrought that most sacred mystery whereby, on account of the singular and unique unity of Person, as the Word in flesh is flesh, so Man in God is God.
Chapter 16. Recapitulation of what was said of the Catholic Faith and of divers Heresies, Chapters xi-xv.
[41.] But now that we may refresh our remembrance of what has been briefly said concerning either the afore-mentioned heresies or the Catholic Faith, let us go over it again more briefly and concisely, that being repeated it may be more thoroughly understood, and being pressed home more firmly held.
Accursed then be Photinus, who does not receive the Trinity complete, but asserts that Christ is mere man.
Accursed be Apollinaris, who affirms that the Godhead of Christ is marred by conversion, and defrauds Him of the property of perfect humanity.
Accursed be Nestorius, who denies that God was born of the Virgin, affirms two Christs, and rejecting the belief of the Trinity, brings in a Quaternity.
But blessed be the Catholic Church, which worships one God in the completeness of the Trinity, and at the same time adores the equality of the Trinity in the unity of the Godhead, so that neither the singularity of substance confounds the propriety of the Persons, not the distinction of the Persons in the Trinity separates the unity of the Godhead.
Blessed, I say, be the Church, which believes that in Christ there are two true and perfect substances but one Person, so that neither does the distinction of natures divide the unity of Person, nor the unity of Person confound the distinction of substances.
Blessed, I say, be the Church, which understands God to have become Man, not by conversion of nature, but by reason of a Person, but of a Person not feigned and transient, but substantial and permanent.
Blessed, I say, be the Church, which declares this unity of Person to be so real and effectual, that because of it, in a marvellous and ineffable mystery, she ascribes divine attributes to man, and human to God; because of it, on the one hand, she does not deny that Man, as God, came down from heaven, on the other, she believes that God, as Man, was created, suffered, and was crucified on earth; because of it, finally, she confesses Man the Son of God, and God the Son of the Virgin.
Blessed, then, and venerable, blessed and most sacred, and altogether worthy to be compared with those celestial praises of the Angelic Host, be the confession which ascribes glory to the one Lord God with a threefold ascription of holiness. For this reason moreover she insists emphatically upon the oneness of the Person of Christ, that she may not go beyond the mystery of the Trinity (that is by making in effect a Quaternity.)
Thus much by way of digression. On another occasion, please God, we will deal with the subject and unfold it more fully. Now let us return to the matter in hand.
Chapter 17. The Error of Origen a great Trial to the Church.
[42.] We said above that in the Church of God the teacher's error is the people's trial, a trial by so much the greater in proportion to the greater learning of the erring teacher. This we showed first by the authority of Scripture, and then by instances from Church History, of persons who having at one time had the reputation of being sound in the faith, eventually either fell away to some sect already in existence, or else founded a heresy of their own. An important fact truly, useful to be learned, and necessary to be remembered, and to be illustrated and enforced again and again, by example upon example, in order that all true Catholics may understand that it behooves them with the Church to receive Teachers, not with Teachers to desert the faith of the Church.
[43.] My belief is, that among many instances of this sort of trial which might be produced, there is not one to be compared with that of Origen, in whom there were many things so excellent, so unique, so admirable, that antecedently any one would readily deem that implicit faith was to be placed all his assertions. For if the conversation and manner of life carry authority, great was his industry, great his modesty, his patience, his endurance; if his descent or his erudition, what more noble than his birth of a house rendered illustrious by martyrdom? Afterwards, when in the cause of Christ he had been deprived not only of his father, but also of all his property, he attained so high a standard in the midst of the straits of holy poverty, that he suffered several times, it is said, as a Confessor. Nor were these the only circumstances connected with him, all of which afterwards proved an occasion of trial. He had a genius so powerful, so profound, so acute, so elegant, that there was hardly any one whom he did not very far surpass. The splendour of his learning, and of his erudition generally, was such that there were few points of divine philosophy, hardly any of human which he did not thoroughly master. When Greek had yielded to his industry, he made himself a proficient in Hebrew. What shall I say of his eloquence, the style of which was so charming, so soft, so sweet, that honey rather than words seemed to flow from his mouth! What subjects were there, however difficult, which he did not render clear and perspicuous by the force of his reasoning? What undertakings, however hard to accomplish, which he did not make to appear most easy? But perhaps his assertions rested simply on ingeniously woven argumentation? On the contrary, no teacher ever used more proofs drawn from Scripture.
Then I suppose he wrote little? No man more, so that, if I mistake not, his writings not only cannot all be read through, they cannot all be found; for that nothing might be wanting to his opportunities of obtaining knowledge, he had the additional advantage of a life greatly prolonged. But perhaps he was not particularly happy in his disciples? Who ever more so? From his school came forth doctors, priests, confessors, martyrs, without number. Then who can express how much he was admired by all, how great his renown, how wide his influence? Who was there whose religion was at all above the common standard that did not hasten to him from the ends of the earth? What Christian did not reverence him almost as a prophet; what philosopher as a master? How great was the veneration with which he was regarded, not only by private persons, but also by the Court, is declared by the histories which relate how he was sent for by the mother of the Emperor Alexander, moved by the heavenly wisdom with the love of which she, as he, was inflamed. To this also his letters bear witness, which, with the authority which he assumed as a Christian Teacher, he wrote to the Emperor Philip, the first Roman prince that was a Christian. As to his incredible learning, if any one is unwilling to receive the testimony of Christians at our hands, let him at least accept that of heathens at the hands of philosophers. For that impious Porphyry says that when he was little more than a boy, incited by his fame, he went to Alexandria, and there saw him, then an old man, but a man evidently of so great attainments, that he had reached the summit of universal knowledge.
[44.] Time would fail me to recount, even in a very small measure, the excellencies of this man, all of which, nevertheless, not only contributed to the glory of religion, but also increased the magnitude of the trial. For who in the world would lightly desert a man of so great genius, so great learning, so great influence, and would not rather adopt that saying, That he would rather be wrong with Origen, than be right with others.
What shall I say more? The result was that very many were led astray from the integrity of the faith, not by any human excellencies of this so great man, this so great doctor, this so great prophet, but, as the event showed, by the too perilous trial which he proved to be. Hence it came to pass, that this Origen, such and so great as he was, wantonly abusing the grace of God, rashly following the bent of his own genius, and placing overmuch confidence in himself, making light account of the ancient simplicity of the Christian religion, presuming that he knew more than all the world besides, despising the traditions of the Church and the determinations of the ancients, and interpreting certain passages of Scripture in a novel way, deserved for himself the warning given to the Church of God, as applicable in his case as in that of others, "If there arise a prophet in the midst of you,"... "you shall not hearken to the words of that prophet,"..."because the Lord your God does make trial of you, whether you love Him or not." Deuteronomy 13:1 Truly, thus of a sudden to seduce the Church which was devoted to him, and hung upon him through admiration of his genius, his learning, his eloquence, his manner of life and influence, while she had no fear, no suspicion for herself — thus, I say, to seduce the Church, slowly and little by little, from the old religion to a new profaneness, was not only a trial, but a great trial.
[45.] But some one will say, Origen's books have been corrupted. I do not deny it; nay, I grant it readily. For that such is the case has been handed down both orally and in writing, not only by Catholics, but by heretics as well. But the point is, that though himself be not, yet books published under his name are, a great trial, which, abounding in many hurtful blasphemies, are both read and delighted in, not as being some one else's, but as being believed to be his, so that, although there was no error in Origen's original meaning, yet Origen's authority appears to be an effectual cause in leading people to embrace error.
Chapter 18. Tertullian a great Trial to the Church.
[46.] The case is the same with Tertullian. For as Origen holds by far the first place among the Greeks, so does Tertullian among the Latins. For who more learned than he, who more versed in knowledge whether divine or human? With marvellous capacity of mind he comprehended all philosophy, and had a knowledge of all schools of philosophers, and of the founders and upholders of schools, and was acquainted with all their rules and observances, and with their various histories and studies. Was not his genius of such unrivalled strength and vehemence that there was scarcely any obstacle which he proposed to himself to overcome, that he did not penetrate by acuteness, or crush by weight? As to his style, who can sufficiently set forth its praise? It was knit together with so much cogency of argument that it compelled assent, even where it failed to persuade. Every word almost was a sentence; every sentence a victory. This know the Marcions, the Apelleses, the Praxeases, the Hermogeneses, the Jews, the Heathens, the Gnostics, and the rest, whose blasphemies he overthrew by the force of his many and ponderous volumes, as with so many thunderbolts. Yet this man also, notwithstanding all that I have mentioned, this Tertullian, I say, too little tenacious of Catholic doctrine, that is, of the universal and ancient faith, more eloquent by far than faithful, changed his belief, and justified what the blessed Confessor, Hilary, writes of him, namely, that "by his subsequent error he detracted from the authority of his approved writings." He also was a great trial in the Church. But of Tertullian I am unwilling to say more. This only I will add, that, contrary to the injunction of Moses, by asserting the novel furies of Montanus which arose in the Church, and those mad dreams of new doctrine dreamed by mad women, to be true prophecies, he deservedly made both himself and his writings obnoxious to the words, "If there arise a prophet in the midst of you,"...you shall not hearken to the words of that prophet. For why? "Because the Lord your God does make trial of you, whether you love Him or not."
Chapter 19. What we ought to learn from these Examples.
[47.] It behooves us, then, to give heed to these instances from Church History, so many and so great, and others of the same description, and to understand distinctly, in accordance with the rule laid down in Deuteronomy, that if at any time a Doctor in the Church have erred from the faith, Divine Providence permits it in order to make trial of us, whether or not we love God with all our heart and with all our mind.
Chapter 20. The Notes of a true Catholic.
[48.] This being the case, he is the true and genuine Catholic who loves the truth of God, who loves the Church, who loves the Body of Christ, who esteems divine religion and the Catholic Faith above every thing, above the authority, above the regard, above the genius, above the eloquence, above the philosophy, of every man whatsoever; who sets light by all of these, and continuing steadfast and established in the faith, resolves that he will believe that, and that only, which he is sure the Catholic Church has held universally and from ancient time; but that whatsoever new and unheard-of doctrine he shall find to have been furtively introduced by some one or another, besides that of all, or contrary to that of all the saints, this, he will understand, does not pertain to religion, but is permitted as a trial, being instructed especially by the words of the blessed Apostle Paul, who writes thus in his first Epistle to the Corinthians, "There must needs be heresies, that they who are approved may be made manifest among you:" 1 Corinthians 2:9 as though he should say, This is the reason why the authors of Heresies are not immediately rooted up by God, namely, that they who are approved may be made manifest; that is, that it may be apparent of each individual, how tenacious and faithful and steadfast he is in his love of the Catholic faith.
[49.] And in truth, as each novelty springs up incontinently is discerned the difference between the weight of the wheat and the lightness of the chaff. Then that which had no weight to keep it on the floor is without difficulty blown away. For some at once fly off entirely; others having been only shaken out, afraid of perishing, wounded, half alive, half dead, are ashamed to return. They have, in fact swallowed a quantity of poison — not enough to kill, yet more than can be got rid of; it neither causes death, nor suffers to live. O wretched condition! With what surging tempestuous cares are they tossed about! One while, the error being set in motion, they are hurried wherever the wind drives them; another, returning upon themselves like refluent waves, they are dashed back: one while, with rash presumption, they give their approval to what seems uncertain; another, with irrational fear, they are frightened out of their wits at what is certain, in doubt whither to go, whither to return, what to seek, what to shun, what to keep, what to throw away.
[50.] This affliction, indeed, of a hesitating and miserably vacillating mind is, if they are wise, a medicine intended for them by God's compassion. For therefore it is that outside the most secure harbour of the Catholic Faith, they are tossed about, beaten, and almost killed, by various tempestuous cogitations, in order that they may take in the sails of self-conceit, which, they had with ill advice unfurled to the blasts of novelty, and may betake themselves again to, and remain stationary within, the most secure harbour of their placid and good mother, and may begin by vomiting up those bitter and turbid floods of error which they had swallowed, that thenceforward they may be able to drink the streams of fresh and living water. Let them unlearn well what they had learned not well, and let them receive so much of the entire doctrine of the Church as they can understand: what they cannot understand let them believe.
Chapter 21. Exposition of St. Paul's Words.— 1 Tim. vi. 20.
[51.] Such being the case, when I think over these things, and revolve them in my mind again and again, I cannot sufficiently wonder at the madness of certain men, at the impiety of their blinded understanding, at their lust of error, such that, not content with the rule of faith delivered once for all, and received from the times of old, they are every day seeking one novelty after another, and are constantly longing to add, change, take away, in religion, as though the doctrine, "Let what has once for all been revealed suffice," were not a heavenly but an earthly rule — a rule which could not be complied with except by continual emendation, nay, rather by continual fault-finding; whereas the divine Oracles cry aloud, "Remove not the landmarks, which your fathers have set," Proverbs 22:28 and "Go not to law with a Judge," Sirach 8:14 and "Whoever breaks through a fence a serpent shall bite him," Ecclesiastes 10:8 and that saying of the Apostle wherewith, as with a spiritual sword, all the wicked novelties of all heresies often have been, and will always have to be, decapitated, "O Timothy, keep the deposit, shunning profane novelties of words and oppositions of the knowledge falsely so called, which some professing have erred concerning the faith." 1 Timothy 6:20
[52.] After words such as these, is there any one of so hardened a front, such anvil-like impudence, such adamantine pertinacity, as not to succumb to so huge a mass, not to be crushed by so ponderous a weight, not to be shaken in pieces by such heavy blows, not to be annihilated by such dreadful thunderbolts of divine eloquence? "Shun profane novelties," he says. He does not say shun "antiquity." But he plainly points to what ought to follow by the rule of contrary. For if novelty is to be shunned, antiquity is to be held fast; if novelty is profane, antiquity is sacred. He adds, "And oppositions of science falsely so called." "Falsely called" indeed, as applied to the doctrines of heretics, where ignorance is disguised under the name of knowledge, fog of sunshine, darkness of light. "Which some professing have erred concerning the faith." Professing what? What but some (I know not what) new and unheard-of doctrine. For you may hear some of these same doctors say, "Come, O silly wretches, who go by the name of Catholics, come and learn the true faith, which no one but ourselves is acquainted with, which same has lain hid these many ages, but has recently been revealed and made manifest. But learn it by stealth and in secret, for you will be delighted with it. Moreover, when you have learned it, teach it furtively, that the world may not hear, that the Church may not know. For there are but few to whom it is granted to receive the secret of so great a mystery." Are not these the words of that harlot who, in the proverbs of Solomon, calls to the passengers who go right on their ways, "Whoever is simple let him turn in hither." And as for them that are void of understanding, she exhorts them saying: "Drink stolen waters, for they are sweet, and eat bread in secret for it is pleasant." What next? "But he knows not that the sons of earth perish in her house." Proverbs 9:16-18 Who are those "sons of earth"? Let the apostle explain: "Those who have erred concerning the faith."
Chapter 22. A more particular Exposition of 1 Tim. vi. 20.
[53.] But it is worth while to expound the whole of that passage of the apostle more fully, "O Timothy, keep the deposit, avoiding profane novelties of words."
"O!" The exclamation implies fore-knowledge as well as charity. For he mourned in anticipation over the errors which he foresaw. Who is the Timothy of today, but either generally the Universal Church, or in particular, the whole body of The Prelacy, whom it behooves either themselves to possess or to communicate to others a complete knowledge of religion? What is "Keep the deposit"? "Keep it," because of thieves, because of adversaries, lest, while men sleep, they sow tares over that good wheat which the Son of Man had sown in his field. "Keep the deposit." What is "The deposit"? That which has been entrusted to you, not that which you have yourself devised: a matter not of wit, but of learning; not of private adoption, but of public tradition; a matter brought to you, not put forth by you, wherein you are bound to be not an author but a keeper, not a teacher but a disciple, not a leader but a follower. "Keep the deposit." Preserve the talent of Catholic Faith inviolate, unadulterate. That which has been entrusted to you, let it continue in your possession, let it be handed on by you. You have received gold; give gold in turn. Do not substitute one thing for another. Do not for gold impudently substitute lead or brass. Give real gold, not counterfeit.
O Timothy! O Priest! O Expositor! O Doctor! If the divine gift has qualified you by wit, by skill, by learning, be a Bazaleel of the spiritual tabernacle, engrave the precious gems of divine doctrine, fit them in accurately, adorn them skilfully, add splendor, grace, beauty. Let that which formerly was believed, though imperfectly apprehended, as expounded by you be clearly understood. Let posterity welcome, understood through your exposition, what antiquity venerated without understanding. Yet teach still the same truths which you have learned, so that though you speak after a new fashion, what you speak may not be new.
Chapter 23. On Development in Religious Knowledge.
[54.] But some one will say, perhaps, Shall there, then, be no progress in Christ's Church? Certainly; all possible progress. For what being is there, so envious of men, so full of hatred to God, who would seek to forbid it? Yet on condition that it be real progress, not alteration of the faith. For progress requires that the subject be enlarged n itself, alteration, that it be transformed into something else. The intelligence, then, the knowledge, the wisdom, as well of individuals as of all, as well of one man as of the whole Church, ought, in the course of ages and centuries, to increase and make much and vigorous progress; but yet only in its own kind; that is to say, in the same doctrine, in the same sense, and in the same meaning.
[55.] The growth of religion in the soul must be analogous to the growth of the body, which, though in process of years it is developed and attains its full size, yet remains still the same. There is a wide difference between the flower of youth and the maturity of age; yet they who were once young are still the same now that they have become old, insomuch that though the stature and outward form of the individual are changed, yet his nature is one and the same, his person is one and the same. An infant's limbs are small, a young man's large, yet the infant and the young man are the same. Men when full grown have the same number of joints that they had when children; and if there be any to which maturer age has given birth these were already present in embryo, so that nothing new is produced in them when old which was not already latent in them when children. This, then, is undoubtedly the true and legitimate rule of progress, this the established and most beautiful order of growth, that mature age ever develops in the man those parts and forms which the wisdom of the Creator had already framed beforehand in the infant. Whereas, if the human form were changed into some shape belonging to another kind, or at any rate, if the number of its limbs were increased or diminished, the result would be that the whole body would become either a wreck or a monster, or, at the least, would be impaired and enfeebled.
[56.] In like manner, it behooves Christian doctrine to follow the same laws of progress, so as to be consolidated by years, enlarged by time, refined by age, and yet, withal, to continue uncorrupt and unadulterate, complete and perfect in all the measurement of its parts, and, so to speak, in all its proper members and senses, admitting no change, no waste of its distinctive property, no variation in its limits.
[57.] For example: Our forefathers in the old time sowed wheat in the Church's field. It would be most unmeet and iniquitous if we, their descendants, instead of the genuine truth of grain, should reap the counterfeit error of tares. This rather should be the result — there should be no discrepancy between the first and the last. From doctrine which was sown as wheat, we should reap, in the increase, doctrine of the same kind — wheat also; so that when in process of time any of the original seed is developed, and now flourishes under cultivation, no change may ensue in the character of the plant. There may supervene shape, form, variation in outward appearance, but the nature of each kind must remain the same. God forbid that those rose-beds of Catholic interpretation should be converted into thorns and thistles. God forbid that in that spiritual paradise from plants of cinnamon and balsam, darnel and wolfsbane should of a sudden shoot forth.
Therefore, whatever has been sown by the fidelity of the Fathers in this husbandry of God's Church, the same ought to be cultivated and taken care of by the industry of their children, the same ought to flourish and ripen, the same ought to advance and go forward to perfection. For it is right that those ancient doctrines of heavenly philosophy should, as time goes on, be cared for, smoothed, polished; but not that they should be changed, not that they should be maimed, not that they should be mutilated. They may receive proof, illustration, definiteness; but they must retain withal their completeness, their integrity, their characteristic properties.
[58.] For if once this license of impious fraud be admitted, I dread to say in how great danger religion will be of being utterly destroyed and annihilated. For if any one part of Catholic truth be given up, another, and another, and another will thenceforward be given up as a matter of course, and the several individual portions having been rejected, what will follow in the end but the rejection of the whole? On the other hand, if what is new begins to be mingled with what is old, foreign with domestic, profane with sacred, the custom will of necessity creep on universally, till at last the Church will have nothing left untampered with, nothing unadulterated, nothing sound, nothing pure; but where formerly there was a sanctuary of chaste and undefiled truth, thenceforward there will be a brothel of impious and base errors. May God's mercy avert this wickedness from the minds of his servants; be it rather the frenzy of the ungodly.
[59.] But the Church of Christ, the careful and watchful guardian of the doctrines deposited in her charge, never changes anything in them, never diminishes, never adds, does not cut off what is necessary, does not add what is superfluous, does not lose her own, does not appropriate what is another's, but while dealing faithfully and judiciously with ancient doctrine, keeps this one object carefully in view — if there be anything which antiquity has left shapeless and rudimentary, to fashion and polish it, if anything already reduced to shape and developed, to consolidate and strengthen it, if any already ratified and defined, to keep and guard it. Finally, what other object have Councils ever aimed at in their decrees, than to provide that what was before believed in simplicity should in future be believed intelligently, that what was before preached coldly should in future be preached earnestly, that what was before practised negligently should thenceforward be practised with double solicitude? This, I say, is what the Catholic Church, roused by the novelties of heretics, has accomplished by the decrees of her Councils — this, and nothing else — she has thenceforward consigned to posterity in writing what she had received from those of olden times only by tradition, comprising a great amount of matter in a few words, and often, for the better understanding, designating an old article of the faith by the characteristic of a new name.
Chapter 24. Continuation of the Exposition of 1 Tim. vi. 20.
[60.] But let us return to the apostle. "O Timothy," he says, "Guard the deposit, shunning profane novelties of words." "Shun them as you would a viper, as you would a scorpion, as you would a basilisk, lest they smite you not only with their touch, but even with their eyes and breath." What is "to shun"? Not even to eat 1 Corinthians 5:11 with a person of this sort. What is "shun"? "If anyone," says St. John, come to you and bring not this doctrine. What doctrine? What but the Catholic and universal doctrine, which has continued one and the same through the several successions of ages by the uncorrupt tradition of the truth and so will continue for ever — "Receive him not into your house, neither bid him Godspeed, for he that bids him Godspeed communicates with him in his evil deeds." 2 John 10
[61.] "Profane novelties of words." What words are these? Such as have nothing sacred, nothing religious, words utterly remote from the inmost sanctuary of the Church which is the temple of God. Profane novelties of words, that is, of doctrines, subjects, opinions, such as are contrary to antiquity and the faith of the olden time. Which if they be received, it follows necessarily that the faith of the blessed fathers is violated either in whole, or at all events in great part; it follows necessarily that all the faithful of all ages, all the saints, the chaste, the continent, the virgins, all the clergy, Deacons and Priests, so many thousands of Confessors, so vast an army of martyrs, such multitudes of cities and of peoples, so many islands, provinces, kings, tribes, kingdoms, nations, in a word, almost the whole earth, incorporated in Christ the Head, through the Catholic faith, have been ignorant for so long a tract of time, have been mistaken, have blasphemed, have not known what to believe, what to confess.
[62.] "Shun profane novelties of words," which to receive and follow was never the part of Catholics; of heretics always was. In truth, what heresy ever burst forth save under a definite name, at a definite place, at a definite time? Who ever originated a heresy that did not first dissever himself from the consentient agreement of the universality and antiquity of the Catholic Church? That this is so is demonstrated in the clearest way by examples. For who ever before that profane Pelagius attributed so much antecedent strength to Free-will, as to deny the necessity of God's grace to aid it towards good in every single act? Who ever before his monstrous disciple Cœlestius denied that the whole human race is involved in the guilt of Adam's sin? Who ever before sacrilegious Arius dared to rend asunder the unity of the Trinity? Who before impious Sabellius was so audacious as to confound the Trinity of the Unity? Who before cruellest Novatian represented God as cruel in that He had rather the wicked should die than that he should be converted and live? Who before Simon Magus, who was smitten by the apostle's rebuke, and from whom that ancient sink of every thing vile has flowed by a secret continuous succession even to Priscillian of our own time — who, I say, before this Simon Magus, dared to say that God, the Creator, is the author of evil, that is, of our wickednesses, impieties, flagitiousnesses, inasmuch as he asserts that He created with His own hands a human nature of such a description, that of its own motion, and by the impulse of its necessity-constrained will, it can do nothing else, can will nothing else, but sin, seeing that tossed to and fro, and set on fire by the furies of all sorts of vices, it is hurried away by unquenchable lust into the utmost extremes of baseness?
[63.] There are innumerable instances of this kind, which for brevity's sake, pass over; by all of which, however, it is manifestly and clearly shown, that it is an established law, in the case of almost all heresies, that they evermore delight in profane novelties, scorn the decisions of antiquity, and, through oppositions of science falsely so called, make shipwreck of the faith. On the other hand, it is the sure characteristic of Catholics to keep that which has been committed to their trust by the holy Fathers, to condemn profane novelties, and, in the apostle's words, once and again repeated, to anathematize every one who preaches any other doctrine than that which has been received. Galatians 2:9
Chapter 25. Heretics appeal to Scripture that they may more easily succeed in deceiving.
[64.] Here, possibly, some one may ask, Do heretics also appeal to Scripture? They do indeed, and with a vengeance; for you may see them scamper through every single book of Holy Scripture — through the books of Moses, the books of Kings, the Psalms, the Epistles, the Gospels, the Prophets. Whether among their own people, or among strangers, in private or in public, in speaking or in writing, at convivial meetings, or in the streets, hardly ever do they bring forward anything of their own which they do not endeavour to shelter under words of Scripture. Read the works of Paul of Samosata, of Priscillian, of Eunomius, of Jovinian, and the rest of those pests, and you will see an infinite heap of instances, hardly a single page, which does not bristle with plausible quotations from the New Testament or the Old.
[65.] But the more secretly they conceal themselves under shelter of the Divine Law, so much the more are they to be feared and guarded against. For they know that the evil stench of their doctrine will hardly find acceptance with any one if it be exhaled pure and simple. They sprinkle it over, therefore, with the perfume of heavenly language, in order that one who would be ready to despise human error, may hesitate to condemn divine words. They do, in fact, what nurses do when they would prepare some bitter draught for children; they smear the edge of the cup all round with honey, that the unsuspecting child, having first tasted the sweet, may have no fear of the bitter. So too do these act, who disguise poisonous herbs and noxious juices under the names of medicines, so that no one almost, when he reads the label, suspects the poison.
[66.] It was for this reason that the Saviour cried, "Beware of false prophets who come to you in sheep's clothing, but inwardly they are ravening wolves." Matthew 7:15 What is meant by "sheep's clothing"? What but the words which prophets and apostles with the guilelessness of sheep wove beforehand as fleeces, for that immaculate Lamb which takes away the sin of the world? What are the ravening wolves? What but the savage and rabid glosses of heretics, who continually infest the Church's folds, and tear in pieces the flock of Christ wherever they are able? But that they may with more successful guile steal upon the unsuspecting sheep, retaining the ferocity of the wolf, they put off his appearance, and wrap themselves, so to say, in the language of the Divine Law, as in a fleece, so that one, having felt the softness of wool, may have no dread of the wolf's fangs. But what says the Saviour? "By their fruits you shall know them;" that is, when they have begun not only to quote those divine words, but also to expound them, not as yet only to make a boast of them as on their side, but also to interpret them, then will that bitterness, that acerbity, that rage, be understood; then will the ill-savour of that novel poison be perceived, then will those profane novelties be disclosed, then may you see first the hedge broken through, then the landmarks of the Fathers removed, then the Catholic faith assailed, then the doctrine of the Church torn in pieces.
[67.] Such were they whom the Apostle Paul rebukes in his Second Epistle to the Corinthians, when he says, "For of this sort are false apostles, deceitful workers, transforming themselves into apostles of Christ." 2 Corinthians 11:12 The apostles brought forward instances from Holy Scripture; these men did the same. The apostles cited the authority of the Psalms; these men did so likewise. The apostles brought forward passages from the prophets; these men still did the same. But when they began to interpret in different senses the passages which both had agreed in appealing to, then were discerned the guileless from the crafty, the genuine from the counterfeit, the straight from the crooked, then, in one word, the true apostles from the false apostles. "And no wonder," he says, "for Satan himself transforms himself into an angel of light. It is no marvel then if his servants are transformed as the servants of righteousness." Therefore, according to the authority of the Apostle Paul, as often as either false apostles or false teachers cite passages from the Divine Law, by means of which, misinterpreted, they seek to prop up their own errors, there is no doubt that they are following the cunning devices of their father, which assuredly he would never have devised, but that he knew that where he could fraudulently and by stealth introduce error, there is no easier way of effecting his impious purpose than by pretending the authority of Holy Scripture.
Chapter 26. Heretics, in quoting Scripture, follow the example of the Devil.
[68.] But some one will say, What proof have we that the Devil is wont to appeal to Holy Scripture? Let him read the Gospels wherein it is written, "Then the Devil took Him (the Lord the Saviour) and set Him upon a pinnacle of the Temple, and said to Him: If you be the Son of God, cast yourself down, for it is written, He shall give His angels charge concerning you, that they may keep you in all your ways: In their hands they shall bear you up, lest perchance you dash your foot against a stone." What sort of treatment must men, insignificant wretches that they are, look for at the hands of him who assailed even the Lord of Glory with quotations from Scripture? "If you be the Son of God," says he, "cast yourself down." Wherefore? "For," says he, "it is written." It behooves us to pay special attention to this passage and bear it in mind, that, warned by so important an instance of Evangelical authority, we may be assured beyond doubt, when we find people alleging passages from the Apostles or Prophets against the Catholic Faith, that the Devil speaks through their mouths. For as then the Head spoke to the Head, so now also the members speak to the members, the members of the Devil to the members of Christ, misbelievers to believers, sacrilegious to religious, in one word, Heretics to Catholics.
[69.] But what do they say? "If you be the Son of God, cast yourself down;" that is, If you would be a son of God, and would receive the inheritance of the Kingdom of Heaven, cast yourself down; that is, cast yourself down from the doctrine and tradition of that sublime Church, which is imagined to be nothing less than the very temple of God. And if one should ask one of the heretics who gives this advice, How do you prove? What ground have you, for saying, that I ought to cast away the universal and ancient faith of the Catholic Church? He has the answer ready, "For it is written;" and immediately he produces a thousand testimonies, a thousand examples, a thousand authorities from the Law, from the Psalms, from the apostles, from the Prophets, by means of which, interpreted on a new and wrong principle, the unhappy soul may be precipitated from the height of Catholic truth to the lowest abyss of heresy. Then, with the accompanying promises, the heretics are wont marvellously to beguile the incautious. For they dare to teach and promise, that in their church, that is, in the conventicle of their communion, there is a certain great and special and altogether personal grace of God, so that whosoever pertain to their number, without any labour, without any effort, without any industry, even though they neither ask, nor seek, nor knock, have such a dispensation from God, that, borne up by angel hands, that is, preserved by the protection of angels, it is impossible they should ever dash their feet against a stone, that is, that they should ever be offended.
Chapter 27. What Rule is to be observed in the Interpretation of Scripture.
[70.] But it will be said, If the words, the sentiments, the promises of Scripture, are appealed to by the Devil and his disciples, of whom some are false apostles, some false prophets and false teachers, and all without exception heretics, what are Catholics and the sons of Mother Church to do? How are they to distinguish truth from falsehood in the sacred Scriptures? They must be very careful to pursue that course which, in the beginning of this Commonitory, we said that holy and learned men had commended to us, that is to say, they must interpret the sacred Canon according to the traditions of the Universal Church and in keeping with the rules of Catholic doctrine, in which Catholic and Universal Church, moreover, they must follow universality, antiquity, consent. And if at any time a part opposes itself to the whole, novelty to antiquity, the dissent of one or a few who are in error to the consent of all or at all events of the great majority of Catholics, then they must prefer the soundness of the whole to the corruption of a part; in which same whole they must prefer the religion of antiquity to the profaneness of novelty; and in antiquity itself in like manner, to the temerity of one or of a very few they must prefer, first of all, the general decrees, if such there be, of a Universal Council, or if there be no such, then, what is next best, they must follow the consentient belief of many and great masters. Which rule having been faithfully, soberly, and scrupulously observed, we shall with little difficulty detect the noxious errors of heretics as they arise.
Chapter 28. In what Way, on collating the consentient opinions of the Ancient Masters, the Novelties of Heretics may be detected and condemned.
[71.] And here I perceive that, as a necessary sequel to the foregoing, I ought to show by examples in what way, by collating the consentient opinions of the ancient masters, the profane novelties of heretics may be detected and condemned. Yet in the investigation of this ancient consent of the holy Fathers we are to bestow our pains not on every minor question of the Divine Law, but only, at all events especially, where the Rule of Faith is concerned. Nor is this way of dealing with heresy to be resorted to always, or in every instance, but only in the case of those heresies which are new and recent, and that on their first arising, before they have had time to deprave the Rules of the Ancient Faith, and before they endeavour, while the poison spreads and diffuses itself, to corrupt the writings of the ancients. But heresies already widely diffused and of old standing are by no means to be thus dealt with, seeing that through lapse of time they have long had opportunity of corrupting the truth. And therefore, as to the more ancient schisms or heresies, we ought either to confute them, if need be, by the sole authority of the Scriptures, or at any rate, to shun them as having been already of old convicted and condemned by universal councils of the Catholic Priesthood.
[72.] Therefore, as soon as the corruption of each mischievous error begins to break forth, and to defend itself by filching certain passages of Scripture, and expounding them fraudulently and deceitfully, immediately, the opinions of the ancients in the interpretation of the Canon are to be collected, whereby the novelty, and consequently the profaneness, whatever it may be, that arises, may both without any doubt be exposed, and without any tergiversation be condemned. But the opinions of those Fathers only are to be used for comparison, who living and teaching, holily, wisely, and with constancy, in the Catholic faith and communion, were counted worthy either to die in the faith of Christ, or to suffer death happily for Christ. Whom yet we are to believe in this condition, that that only is to be accounted indubitable, certain, established, which either all, or the more part, have supported and confirmed manifestly, frequently, persistently, in one and the same sense, forming, as it were, a consentient council of doctors, all receiving, holding, handing on the same doctrine. But whatsoever a teacher holds, other than all, or contrary to all, be he holy and learned, be he a bishop, be he a Confessor, be he a martyr, let that be regarded as a private fancy of his own, and be separated from the authority of common, public, general persuasion, lest, after the sacrilegious custom of heretics and schismatics, rejecting the ancient truth of the universal Creed, we follow, at the utmost peril of our eternal salvation, the newly devised error of one man.
[73.] Lest any one perchance should rashly think the holy and Catholic consent of these blessed fathers to be despised, the Apostle says, in the First Epistle to the Corinthians, "God has placed some in the Church, first Apostles," 1 Corinthians 12:27-28 of whom himself was one; "secondly Prophets," such as Agabus, of whom we read in the Acts of the Apostles; Acts 11:28 "then doctors," who are now called Homilists, Expositors, whom the same apostle sometimes calls also "Prophets," because by them the mysteries of the Prophets are opened to the people. Whosoever, therefore, shall despise these, who had their appointment of God in His Church in their several times and places, when they are unanimous in Christ, in the interpretation of some one point of Catholic doctrine, despises not man, but God, from whose unity in the truth, lest any one should vary, the same Apostle earnestly protests, "I beseech you, brethren, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment." 1 Corinthians 1:10 But if any one dissent from their unanimous decision, let him listen to the words of the same apostle, "God is not the God of dissension but of peace;" 1 Corinthians 14:33 that is, not of him who departs from the unity of consent, but of those who remain steadfast in the peace of consent: "as," he continues, "I teach in all Churches of the saints," that is, of Catholics, which churches are therefore churches of the saints, because they continue steadfast in the communion of the faith.
[74.] And lest any one, disregarding every one else, should arrogantly claim to be listened to himself alone, himself alone to be believed, the Apostle goes on to say, "Did the word of God proceed from you, or did it come to you only?" And, lest this should be thought lightly spoken, he continues, "If any man seem to be a prophet or a spiritual person, let him acknowledge that the things which I write unto you are the Lord's commands." As to which, unless a man be a prophet or a spiritual person, that is, a master in spiritual matters, let him be as observant as possible of impartiality and unity, so as neither to prefer his own opinions to those of every one besides, nor to recede from the belief of the whole body. Which injunction, whoever ignores, shall be himself ignored; 1 Corinthians 14:33 that is, he who either does not learn what he does not know, or treats with contempt what he knows, shall be ignored, that is, shall be deemed unworthy to be ranked of God with those who are united to each other by faith, and equalled with each other by humility, than which I cannot imagine a more terrible evil. This it is however which, according to the Apostle's threatening, we see to have befallen Julian the Pelagian, who either neglected to associate himself with the belief of his fellow Christians, or presumed to dissociate himself from it.
[75.] But it is now time to bring forward the exemplification which we promised, where and how the sentences of the holy Fathers have been collected together, so that in accordance with them, by the decree and authority of a council, the rule of the Church's faith may be settled. Which that it may be done the more conveniently, let this present Commonitory end here, so that the remainder which is to follow may be begun from a fresh beginning.
[The Second Book of the [i]Commonitory is lost. Nothing of it remains but the conclusion: in other words, the recapitulation which follows.[/i]]
Chapter 29. Recapitulation.
[76.] This being the case, it is now time that we should recapitulate, at the close of this second Commonitory, what was said in that and in the preceding.
We said above, that it has always been the custom of Catholics, and still is, to prove the true faith in these two ways; first by the authority of the Divine Canon, and next by the tradition of the Catholic Church. Not that the Canon alone does not of itself suffice for every question, but seeing that the more part, interpreting the divine words according to their own persuasion, take up various erroneous opinions, it is therefore necessary that the interpretation of divine Scripture should be ruled according to the one standard of the Church's belief, especially in those articles on which the foundations of all Catholic doctrine rest.
[77.] We said likewise, that in the Church itself regard must be had to the consentient voice of universality equally with that of antiquity, lest we either be torn from the integrity of unity and carried away to schism, or be precipitated from the religion of antiquity into heretical novelties. We said, further, that in this same ecclesiastical antiquity two points are very carefully and earnestly to be held in view by those who would keep clear of heresy: first, they should ascertain whether any decision has been given in ancient times as to the matter in question by the whole priesthood of the Catholic Church, with the authority of a General Council: and, secondly, if some new question should arise on which no such decision has been given, they should then have recourse to the opinions of the holy Fathers, of those at least, who, each in his own time and place, remaining in the unity of communion and of the faith, were accepted as approved masters; and whatsoever these may be found to have held, with one mind and with one consent, this ought to be accounted the true and Catholic doctrine of the Church, without any doubt or scruple.
[78.] Which lest we should seem to allege presumptuously on our own warrant rather than on the authority of the Church, we appealed to the example of the holy council which some three years ago was held at Ephesus in Asia, in the consulship of Bassus and Antiochus, where, when question was raised as to the authoritative determining of rules of faith, lest, perchance, any profane novelty should creep in, as did the perversion of the truth at Ariminum, the whole body of priests there assembled, nearly two hundred in number, approved of this as the most Catholic, the most trustworthy, and the best course, viz., to bring forth into the midst the sentiments of the holy Fathers, some of whom it was well known had been martyrs, some Confessors, but all had been, and continued to the end to be, Catholic priests, in order that by their consentient determination the reverence due to ancient truth might be duly and solemnly confirmed, and the blasphemy of profane novelty condemned. Which having been done, that impious Nestorius was lawfully and deservedly adjudged to be opposed to Catholic antiquity, and contrariwise blessed Cyril to be in agreement with it. And that nothing might be wanting to the credibility of the matter, we recorded the names and the number (though we had forgotten the order) of the Fathers, according to whose consentient and unanimous judgment, both the sacred preliminaries of judicial procedure were expounded, and the rule of divine truth established. Whom, that we may strengthen our memory, it will be no superfluous labour to mention again here also.
Chapter 30. The Council of Ephesus.
[79.] These then are the men whose writings, whether as judges or as witnesses, were recited in the Council: St. Peter, bishop of Alexandria, a most excellent Doctor and most blessed martyr, St. Athanasius, bishop of the same city, a most faithful Teacher, and most eminent Confessor, St. Theophilus, also bishop of the same city, a man illustrious for his faith, his life, his knowledge, whose successor, the revered Cyril, now adorns the Alexandrian Church. [This marks Vincentius's date within very narrow limits — after the Council of Ephesus, and before Cyril's death. Cyril died in 444.] And lest perchance the doctrine ratified by the Council should be thought peculiar to one city and province, there were added also those lights of Cappadocia, St. Gregory of Nazianzus, bishop and Confessor, St. Basil of Cæsarea in Cappadocia, bishop and Confessor, and the other St. Gregory, St. Gregory of Nyssa, for his faith, his conversation, his integrity, and his wisdom, most worthy to be the brother of Basil. And lest Greece or the East should seem to stand alone, to prove that the Western and Latin world also have always held the same belief, there were read in the Council certain Epistles of St. Felix, martyr, and St. Julius, both bishops of Rome. And that not only the Head, but the other parts, of the world also might bear witness to the judgment of the council, there was added from the South the most blessed Cyprian, bishop of Carthage and martyr, and from the North St. Ambrose, bishop of Milan.
[80.] These all then, to the sacred number of the decalogue, were produced at Ephesus as doctors, councillors, witnesses, judges. And that blessed council holding their doctrine, following their counsel, believing their witness, submitting to their judgment without haste, without foregone conclusion, without partiality, gave their determination concerning the Rules of Faith. A much greater number of the ancients might have been adduced; but it was needless, because neither was it fit that the time should be occupied by a multitude of witnesses, nor does any one suppose that those ten were really of a different mind from the rest of their colleagues.
Chapter 31. The Constancy of the Ephesine Fathers in driving away Novelty and maintaining Antiquity.
[81.] After the preceding we added also the sentence of blessed Cyril, which is contained in these same Ecclesiastical Proceedings. For when the Epistle of Capreolus, bishop of Carthage, had been read, wherein he earnestly intreats that novelty may be driven away and antiquity maintained, Cyril made and carried the proposal, which it may not be out of place to insert here: For says he, at the close of the proceedings, "Let the Epistle of Capreolus also, the reverend and very religious bishop of Carthage, which has been read, be inserted in the acts. His mind is obvious, for he intreats that the doctrines of the ancient faith be confirmed, such as are novel, wantonly devised, and impiously promulgated, reprobated and condemned." All the bishops cried out, "These are the words of all; this we all say, this we all desire." What mean "the words of all," what mean "the desires of all," but that what has been handed down from antiquity should be retained, what has been newly devised, rejected with disdain?
[82.] Next we expressed our admiration of the humility and sanctity of that Council, such that, though the number of priests was so great, almost the more part of them metropolitans, so erudite, so learned, that almost all were capable of taking part in doctrinal discussions, whom the very circumstance of their being assembled for the purpose, might seem to embolden to make some determination on their own authority, yet they innovated nothing, presumed nothing, arrogated to themselves absolutely nothing, but used all possible care to hand down nothing to posterity but what they had themselves received from their Fathers. And not only did they dispose satisfactorily of the matter presently in hand, but they also set an example to those who should come after them, how they also should adhere to the determinations of sacred antiquity, and condemn the devices of profane novelty.
[83.] We inveighed also against the wicked presumption of Nestorius in boasting that he was the first and the only one who understood holy Scripture, and that all those teachers were ignorant, who before him had expounded the sacred oracles, forsooth, the whole body of priests, the whole body of Confessors and martyrs, of whom some had published commentaries upon the Law of God, others had agreed with them in their comments, or had acquiesced in them. In a word, he confidently asserted that the whole Church was even now in error, and always had been in error, in that, as it seemed to him, it had followed, and was following, ignorant and misguided teachers.
Chapter 32. The zeal of Celestine and Sixtus, bishops of Rome, in opposing Novelty.
[84.] The foregoing would be enough and very much more than enough, to crush and annihilate every profane novelty. But yet that nothing might be wanting to such completeness of proof, we added, at the close, the twofold authority of the Apostolic See, first, that of holy Pope Sixtus, the venerable prelate who now adorns the Roman Church; and secondly that of his predecessor, Pope Celestine of blessed memory, which same we think it necessary to insert here also.
Holy Pope Sixtus then says in an Epistle which he wrote on Nestorius's matter to the bishop of Antioch, "Therefore, because, as the Apostle says, the faith is one — evidently the faith which has obtained hitherto — let us believe the things that are to be said, and say the things that are to be held." What are the things that are to be believed and to be said? He goes on: "Let no license be allowed to novelty, because it is not fit that any addition should be made to antiquity. Let not the clear faith and belief of our forefathers be fouled by any muddy admixture." A truly apostolic sentiment! He enhances the belief of the Fathers by the epithet of clearness; profane novelties he calls muddy.
[85.] Holy Pope Celestine also expresses himself in like manner and to the same effect. For in the Epistle which he wrote to the priests of Gaul, charging them with connivance with error, in that by their silence they failed in their duty to the ancient faith, and allowed profane novelties to spring up, he says: "We are deservedly to blame if we encourage error by silence. Therefore rebuke these people. Restrain their liberty of preaching." But here some one may doubt who they are whose liberty to preach as they list he forbids — the preachers of antiquity or the devisers of novelty. Let himself tell us; let himself resolve the reader's doubt. For he goes on: "If the case be so (that is, if the case be so as certain persons complain to me touching your cities and provinces, that by your hurtful dissimulation you cause them to consent to certain novelties), if the case be so, let novelty cease to assail antiquity." This, then, was the sentence of blessed Celestine, not that antiquity should cease to subvert novelty, but that novelty should cease to assail antiquity.
Chapter 33. The Children of the Catholic Church ought to adhere to the Faith of their Fathers and die for it.
[86.] Whoever then gainsays these Apostolic and Catholic determinations, first of all necessarily insults the memory of holy Celestine, who decreed that novelty should cease to assail antiquity; and in the next place sets at naught the decision of holy Sixtus, whose sentence was, "Let no license be allowed to novelty, since it is not fit that any addition be made to antiquity;" moreover, he condemns the determination of blessed Cyril, who extolled with high praise the zeal of the venerable Capreolus, in that he would fain have the ancient doctrines of the faith confirmed, and novel inventions condemned; yet more, he tramples upon the Council of Ephesus, that is, on the decisions of the holy bishops of almost the whole East, who decreed, under divine guidance, that nothing ought to be believed by posterity save what the sacred antiquity of the holy Fathers, consentient in Christ, had held, who with one voice, and with loud acclaim, testified that these were the words of all, this was the wish of all, this was the sentence of all, that as almost all heretics before Nestorius, despising antiquity and upholding novelty, had been condemned, so Nestorius, the author of novelty and the assailant of antiquity, should be condemned also. Whose consentient determination, inspired by the gift of sacred and celestial grace, whoever disapproves must needs hold the profaneness of Nestorius to have been condemned unjustly; finally, he despises as vile and worthless the whole Church of Christ, and its doctors, apostles, and prophets, and especially the blessed Apostle Paul: he despises the Church, in that she has never failed in loyalty to the duty of cherishing and preserving the faith once for all delivered to her; he despises St. Paul, who wrote, "O Timothy, guard the deposit entrusted to you, shunning profane novelties of words;" 1 Timothy 6:20 and again, "if any man preach unto you other than you have received, let him be accursed." Galatians 1:9 But if neither apostolic injunctions nor ecclesiastical decrees may be violated, by which, in accordance with the sacred consent of universality and antiquity, all heretics always, and, last of all, Pelagius, Cœlestius, and Nestorius have been rightly and deservedly condemned, then assuredly it is incumbent on all Catholics who are anxious to approve themselves genuine sons of Mother Church, to adhere henceforward to the holy faith of the holy Fathers, to be wedded to it, to die in it; but as to the profane novelties of profane men — to detest them, abhor them, oppose them, give them no quarter.
[87.] These matters, handled more at large in the two preceding Commonitories, I have now put together more briefly by way of recapitulation, in order that my memory, to aid which I composed them, may, on the one hand, be refreshed by frequent reference, and, on the other, may avoid being wearied by prolixity.
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| First Friday Holy Hour |
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Posted by: Stone - 12-30-2020, 08:17 AM - Forum: Appeals for Prayer
- Replies (43)
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Holy Hour in Reparation to the Sacred Heart
For those who would like to join those already participating in a Holy Hour organized in the U.S., Patricia can be reached via email at reparation.holyhour@protonmail.ch to sign up for First Friday Holy Hours in reparation to the Sacred Heart and other intentions going forward.
May God reward all those good and generous souls who will help appease Divine Justice by these acts of love toward the Sacred Heart!
This January 1, 2021 will be next First Friday Holy Hour - a truly blessed way to begin the New Year!
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| D.C. Passes Bill to Immunize Children Without Parental Knowledge, Consent |
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Posted by: Stone - 12-30-2020, 06:48 AM - Forum: Against the Children
- No Replies
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D.C. Passes Bill to Immunize Children Without Parental Knowledge, Consent
Conservative Brief | December 29, 2020
Last month, the District of Columbia passed B23-017, a bill that allows children to be vaccinated without the knowledge or consent of their parents, the Washington Post noted.
The “Minor Consent for Vaccinations Amendment Act” permits a child aged 11 years or older “to consent to receive a vaccine where the vaccination is recommended by the United States Advisory Committee on Immunization Practices. It also establishes that if a minor is able to comprehend the need for, the nature of, and any significant risks inherent in the medical care then informed consent is established.”
The Post noted: “A bill passed by the D.C. Council on Tuesday would allow children as young as age 11 to obtain vaccinations without their parents’ consent. Under the legislation, if a doctor determines that a minor is capable of informed consent, they would be able to seek government-recommended vaccinations their parents object to on religious grounds. They also could get vaccinated against the human papillomavirus — which is recommended for older children but opposed by some parents because the virus is sexually transmitted and they object to their teenagers having sex.”
The bill not only permits children of this age to provide consent to doctors and other vaccine administrators without a parent’s knowledge or consent, but also requires insurance companies, school administrators, and medical personnel to conceal from parents that their child has been vaccinated.
The legislation mandates (in lines 37–38) that “[p]roviders who administer immunizations under the authority of this subsection shall seek reimbursement, without parental consent, directly from the insurer” rather than involving a parent in this process.
Secondly, it mandates that insurance companies are not to notify parents of such payouts in the standard way. “Insurers shall not send an Explanation of Benefits (EOB) [to the child’s parents] for services provided,” the bill states (line 40).
Finally, B23-017 requires a health care provider to leave part of the immunization record “blank” in order to conceal from parents that their own child has been vaccinated (lines 48–52).
More fundamentally, if this bill becomes law, The Vaccine Reaction warns, “it is clear that minor children will be at risk of being pressured and coerced into getting a COVID-19 vaccine behind their parents’ back.”
V.R. also demonstrates how B23-0171 violates the National Childhood Vaccine Injury Act of 1986 (NCVIA), which requires health care providers to supply parents or guardians with vaccine information from the CDC prior to administering the vaccine to their minor child.
The CDC itself affirms this to be a legal requirement on its website.
According to an “FAQ” question, “Is there a requirement to verify that parents/legal representatives have actually received and reviewed the VIS (Vaccine Information Statement)?,” the answer is “Yes.”
Obviously, V.R. argues, children are “far less likely than an adult parent to understand personal and family medical history, including vaccine reactions,” nor do they “have the same kind of critical thinking skills or emotional maturity required to make a well-informed vaccine benefit-risk decision compared to an adult.”
[Emphasis mine.]
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